'.IJ
;-^^
^i-msM^m
- - ■ .^l
,Jx;
ii^vH«r;;
•r
SAe//.
PRINCETON, N. J.
— /"/;;
Division . JD Z^. U..l..lZ^
Section ..\Q^.Qf!\.\. .
/ViiiNln'r V >. fm
\i(\^. llAni IjlWV'S^. FJirrS, FSJ.
o
'$k\ah ^txm of €mmntmts.
GOUGE ON HEBREWS.
VOL. 11.
COUNCIL OF PUBLICATION.
W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh.
JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgh.
WILLIAM n. GOOLD, D.D., Professor of Biblical Literature and Church History, Reformed
Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian Church, Edinburgh.
REV. THOMAS SMITH, M.A., Edinburgh.
COMMENTARY
ON THE WHOLP:
EPISTLE TO THE HEBREWS.
BEING THE SUBSTANCE OF THIRTY YEARS' WEDNESDAY'S LECTURES
AT BLACKFRIARS, LONDON.
BY THAT HOLY AND LEARNED DIVINE
WILLIAM tlOUGE, D.D.
AND LATE PA8T0R THERE.
BEFORE WHICH IS PREFIXED
A NARRATIVE OF HIS LIFE AND DEATH.
YOL. 11.
EDINBURGH : JAMES NICHOL.
LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT
M.DCCC.LXVI.
EniNBURGH :
PRINTED BY JOHN GKEIG AND SON,
OLD PHYSIC GAEDENS.
A COMMENTARY UPON THE EPISTLE TO THE
HEBREWS.
CHAPTER VI.
SEC. 1. Of the analysts o/Heb. chap. vi.
In this chapter the apostle prosecuteth his digres-
sion, which he began chap. v. ver. 11.
The first part of his digression was reprehensory,
in the four last verses of the fifth chapter.
The other part is exhortatory, throughout this whole
chapter.
He exhorteth unto two Christian duties :
1. To progress in the Christian course, from the
beginning to ver. 11.
2. To perseverance therein, from ver. 11 to the end.
His exhortation to progress is,
1. Briefly propounded, ver. 1 ; 2. Secondly, largely
amplified.
In the amplification are set down,
1. The distinct heads of those first principles from
which they must proceed, or wherein they must grow.
These are six in number, ver. 1, 2.
2. A motive to enforce that progress.
Betwixt those heads and the motive there is a
transition, ver, 3.
The motive is taken from the danger of not pro-
ceeding. This is first propounded, secondly illus-
trated.
The danger propounded is apostasy ; which he sets
out two ways.
1. By the steps whereon men ascend, before they
fall, which are five, ver. 4, 5.
2. By the fearful downfall of apostates. This is,
1. Afiirmed ; 2. confirmed.
That which is affirmed is an impossibility of reco-
very, ver. 4, 6.
The confirmation is taken from an utter rejecting
of the only means of recovery, ver. 6.
The illustration is set forth by a comparison of
ground moistened with rain, ver. 6, 7.
Betwixt the fearful downfall of apostates, and the
Vol. II.
other part of the exhortation to perseverance, the
apostle inserteth a sweet insinuation, whereby he tes-
tifieth,
1. His good persuasion of them, ver. 9.
2. The ground of that persuasion, ver. 10.
The second part of the apostle's exhortation is to
perseverance.
This is, 1, propounded, ver. 11 ; 2, proved by
sundry arguments.
1. By their own former practice, implied under this
phrase, the same diligence, ver. 11.
2. By the pattern of such saints as were before
them, ver. 12.
3. By the recompence of reward. This is,
1. Generally hinted in this phrase, inherit the pro-
mises, ver. 12.
2. Distinctly confirmed in Abraham's example,
ver. 13.
The confirmation is by God's oath. About which
the apostle noteth,
1. The object of it, God himself, ver. 13.
2. The form of it, ver. 14.
3. The issue of it, ver. 15.
4. The reason why God swore. This is set out
two ways :
1. Comparatively, by men's confirming matters,
ver. 16.
2. Simply, ver. 17, 18.
In the simple consideration, two reasons of God's
oath are rendered : one in reference to God him-
self, which was to manifest his immutable counsel,
ver. 17 ;
The other in reference to men : wherein two points
are expressed :
1. The benefits arising from God's oath, strong
consolation.
2. The persons that partake thereof, ver. 18.
•A
GOUGE ON HEBREWS.
[Chap. VI.
The last argument which the apostle useth to in-
cite them unto perseverance, is the certainty of their
hope. This is,
1. Set out by a fit resemblance, namely, an anchor.
2. It is amplified by the place where that anchor
is settled.
This place is described, 1, by a type, the veil, ver.
19 ; 2, by Christ's abode there.
For illustration of this last point, the apostle sets
out Christ two ways :
1. In his entrance thither, as o. forerunner.
2. In his abode there, as a priest. Thus he falleth
upon the main point, from which he had digi-essed,
namely, the order of Christ's priesthood, ver. 20.
Sec. 2. 0/ adding exhortation to reproof.
Ver. 1. Therefore, leaving the qmnciples of the doc-
trine of Christ, let us go on unto perfection ; not laying
again the foundation of repentance from dead works,
and of faith towards God.
The apostle here beginneth the second branch of
his digression ; which is in general an exhortation to
the duties which they had neglected.
The first particle is a note of inference, A/o,^ there-
fore ; it hath reference to his former reproof, and
sheweth that as faults be reproved, so remedies are
to be prescribed.
This was usual with the prophets, as Isa. i. 16,
with Christ himself, John vi. 27, and with the apostles.
Gal. V. 1.
1. The end of reproof is refoi-mation; even as the
end of potions and pills is health, 2 Cor. ii. 7.
2. Thus it will appear that reproofs are not in ma-
lice to disgrace, birt in love to amend ; and that
reprovers aim thereat.
This is a good direction for such as are in place to
reprove. This also is a motive to such as are re-
proved, patiently to take reproof, and to endeavour to
redress the faults reproved. Thus will reproof prove
to be as good physic.
Sec. 8. Of staying still upon the first principles.
This word apvng, leaving, both in Greek and other
languages, implieth two things :
1. Utterly to forsake a thing upon dislike. Thus
those h^'pocritos that assayed to tempt Christ, but
could not ensnare him, ' left him, and went their
way,' Mat. xxii. 22. In this sense, saith Christ to
his disciples, concerning blind leaders, apert, ' let
them alone,' or leave them, Mat. xv. 14.
2. To go further oft' from a thing, without any dis-
like of it. In which sense, saith Christ, ci^sg, ' leave
thy gift,' Mat. v. 24. He would not have him abide
by his gift, while his brother remained offended with
him ; but rather go from his gift to his brother. Thus
runners in a race leave the place where the race
begins, and make speed to the goal where it ends.
' See Chap. x. 5, Sec. 13.
Thus grammar scholars leave their accidence. The
meaning then of this phrase is, that they should not
always stay, and abide in learning the first principles ;
but go on forward in learning more and more the doc-
trine of Christ. Thus the apostle expoundeth him-
self in these words following, ' let us go on.'
That which good Christians must so leave, is in our
English styled ' The principles of the doctrine of
Christ ;' in Greek, rhv tHh a-oyjig roZ XsiaroZ /.Cyov,
' the word of the beginning of Christ,' which intend-
cth the beginning of the doctrine of Christ ; which
is that word whereby we are at first brought to know
Christ, and to believe in him. This is the very same
which before he called ' the first principles of the
oracles of God,' whereof see Chap. v. 12, Sees. G3, 65.
The main drift of the apostle's intendment lieth in
this word beginning, or principles. For the word, or
doctrine of Christ, generally taken, containeth all the
mysteries of godliness, not the deepest excepted. In
this extent Christ's word is to be left by none ; no,
not by the strongest.
It is a proud conceit for any to think that they are
above or beyond the Scripture, which is the word of
Christ. * They are they,' saith Christ, * which tes-
tit]y of me,' John v. 39. These are the things in
which the apostle would have Timothy to continue,
though he had * known the holy Scriptures from a
child,' 2 Tim. iii. 14, 15.
lie terms it the ivord of Christ, because Christ was
the subject matter thereof. For Christ is the object
of a Christian's faith, and that which above all he
most desires to be instructed in, 1 Cor. ii. 2.
But that which the apostle especially intendeth is,
that Christians must not always be learning the first
principles. That which he further mentioneth, of
' not laying again the foundation,' tendeth to the same
purpose ; for a wise builder will not always be spend-
ing his time, pains, and cost, upon the foundation
only. If any should so do, all that behold him will
mock him, saying, ' This man began to build, and
was not able to finish,' Luke xiv. 28-30.
Such are those, who, being trained up in a religious
family, or under a pious ministry, and taught the
principles of religion, have no care to learn any more.
This incomparable privilege, that they live where
the word and doctrine of Christ is taught, even the
word of theii" salvation, doth much aggravate their
carelessness. See more hereof, Chap. v. 12, Sec. 63,
and ver. 13, Sec. 71.
This phrase, principles of the doctrine of Christ,
gives us to understand that the church then had her
catechism. See Chap. v. 12, Sec. 64.
Sec. 4. Of going on in learning Christ.
The word (^iiu/MiOa, translated let us go on, is of
the passive voice, thus, let us he carried; but it im-
plieth a voluntary act, yet such an one as is per-
formed with some earnestness and diligence. It is
Ver. L]
GOUGE ON HEBREWS.
the word that is used of those that penned the Scrip-
tures : ' They were moved (or carried) by the Holy
Ghost,' 2 Pet. i. 21. They faithfully and diligently
did what the Spirit moved them to do. In that a
voluntary act on our part is here required, it is in our
English not impertinently translated, ' let us go on.'
That where unto we must proceed, is here said to
be perfection, It! rr^v TiXnor'/tTa. Perfection is taken
simply, for that which is every way absolute, so as
nothing need be added thereunto. In this sense, the
apostle saith of charity, that it is ' the bond of per-
fection.' It being here thus taken, the going on here
required implieth a faithful and constant endeavour
after perfection. Thus Christ requireth us to be
* perfect, even as our Father which is in heaven is
perfect,' Mat. v. 48.
Perfection is also taken comparatively, in reference
to the first beginning of things. Thus in relation to
the first principles, it implieth deeper mysteries ; so
as, going on to perfection, is a proceeding further and
further in learning the deep mj'steries concerning
Christ. Hereof see more. Chap. v. 14, Sec. 72.
Both the foresaid acceptions tend to the same
intent, namely, that there ought to be a continual
progress in understanding the mysteries of godliness.
Saints are in this respect resembled to growing cedars,
Ps. xcii. 12 ; and to the increasing light of the sun,
Prov. iv. 18 ; and to the increasing waters, that came
out of the sanctuary, Ezek. xlvii. 3, &c. ; and to the
growing corn, Mark iv. 28 ; and mustard seed and
leaven. Mat. xiii. 82, 33 ; and to the rising up of a
building, Eph. ii. 21 ; yea, also, to runners in a race,
1 Cor. ix. 24.
Frequent are the exhortations of Scripture to this
kind of proceeding, Philip, iii. 16 ; Eph. iv. 15 ;
1 Pet. ii. 2 ; 2 Pet. iii. 18. The metaphors also of
walking and running, frequently used in Scripture,
tend thereunto.
Of necessity there must be a going on, because
that measure and degree which is appointed unto us,
Eph. iv. 13, cannot be attained till death. Besides,
the greater measure of grace that we here attain
unto, the greater degree of glory we shall hereafter
attain unto, Mat. xxv. 29.
This much concerns those who have well begun, to
take heed that they stand not at a stay, but still go
on. Herein lieth a main difference betwixt the upright
and hypocrites. The former are never satisfied, but
still desire more and more ; the latter are contented
with a mere show. Among good husbands, he is
almost counted a prodigal who only keeps his own.
Remember the doom of him that improved not his
talent. Mat. xxv. 30. See more in The Saint's Sac-
rifice, on Ps. cxvi. 9, sec. 61.
Sec. 5. Of endeavouring after fJ^Kf^ction,
The object whereat Christians should aim in their
continual progress is perfection ; which, whether it be
taken simply for an absolute perfection, or compara-
tively, for an increase in measure, tends in general to
the full scope, namely, that no stint must satisfy a
Christian ; he must not content himself with a medi-
ocrity, but still proceed as far as possibly he can.
We are hereupon exhorted to ' seek that we may
excel,' 1 Cor. xiv. 12 ; to be * rich in good works,'
1 Tim. vi. 18 ; to ' abound in the work of the Lord,'
1 Cor. XV. 58. Yea, more and more to ' abound in
knowledge and in all judgment,' Philip, i. 9 ; to
* abound in hope,' E,om. xv. 13 ; and ' in faith, and
in all diligence, and in love,' 2 Cor. viii. 7 ; and to be
' filled with the Spirit,' Eph. v. 18 ; and ' to be per-
fect,' 1 Cor. xiii. 11.
The patterns that are set before us, do prove as
much, for the choicest worthies of God in all former
ages are set before us as examples for us to follow,
Heb. xi. We are commanded to ' take the prophets
for an example,' who were endued with an extra-
ordinary spirit, James v. 10 ; and an apostle requires
us to follow him, ' as he followed Christ,' 1 Cor. xi. 1.
And, as if the best patterns on earth were not suffi-
cient, we are enjoined to pray, to ' do God's will on
earth, as it is in heaven,' Mat. vi. 10 ; and, as if the
patterns of all mere creatures were not sufiicient, it is
required that ' that mind be in us which was also in
Christ Jesus,' Philip, ii. 9 ; yea, yet further, we are
exhorted to be * followers of God,' Eph. v. 1, and to
be ' perfect as he is,' Mat. v. 48.
Such is the excellency, such the commodity, such
the sweetness of Christian knowledge and grace, as a
man ought never to be satisfied therewith.
How corrupt is the treasure of the men of this
world, who account an earnest pursuance after those
things to be more than needs ? yea, not only need-
less, but madness, as Festus said to Paul, Acts xxvi. 24.
Let this add a spur to those who are most forward,
still to press on further, and to do as the apostle pro-
fesseth of himself, Philip, iii. 13, &c.
Of propounding a perfect pattern, and aiming at
more than we can attain to, see The Guide to go to
God, or my Explanation of the Lord's Prayer, on
third petition, sees. 68, 69.
Sec. 6. Of building upon a foundation ivell laid.
This phrase, not laying again the foundation, is
metaphorical. In efi'ect it setteth down the same
thing which was intended under this phrase, leaving
the principles, Sec. 3. Only by this metaphor the
point is more fully and plainly declared. For he
resembleth principles to a foundation. If only a
foundation be laid, and no more, no benefit will re-
dound to the builder, but rather loss of labour : there
is no fit house to dwell in. We can be no fit house,
or temple, as is intended we should be, Heb. iii. 6 ;
Eph. ii. 21 ; 1 Cor. iii. 16, if we stick only in prin-
ciples.
What a '^ i IMS Kiov, foundation, in the proper signifi-
GOUGE ON HEBREWS.
[Chap. VI.
cation of the word, is, hath been shewed, Chap. i. 10,
St-c. 131.
A foundation is both the beginning of a greater
building, Luke xiv. 20, 80, and also the groundwork,
whereupon the rest of the building is erected, and
whereby it is upheld, Eph. ii. 20, 21.
It is therefore needful that it be very solid and
substantial, for it must last as long as the building,
and it useth to be but once laid.
By the way, here note an undue cavil of the
Rhemists against reading the Scriptures, and for tra-
ditions, raised out of this place, which is this : Wc see
hereby that there was ever a necessary instruction
and belief had by word of mouth and tradition, before
men came to the Scriptures.
To grant there was such a kind of instruction, I
deny that it was merely hj tradition, without the word
of God. I deny also that it was before men came
to the Scriptures, for all sorts had liberty to read
the Scriptures. As for the points which by word of
mouth were taught them that were catechised, they
were no other than the doctrine of the prophets and
apostles, as also the higher and deeper mysteries were.
For milk and strong meat may for matter be of the
same doctrine, but the diflference betwixt them is in
the manner of delivering it. For that instruction
which was brought into easy and familiar principles,
and by word of mouth delivered to babes, was taken
out of the Scripture, as the several heads following
shew. See more hereof. Chap. v. 14, Sec. 75.
The participle xaraCa>.X&',a£vo/, Iciijinr/, joined with
this noun foundation, addeth further emphasis. It
signifieth to cast, or hnj iloioi ; and from thence is de-
rived another Greek word, xrArdZoXri, which also sig-
nifieth a foundation, as is shewed Chap. iv. 3, Sec.
29.
This conjunction rrdXiv, again, givcth hint of a
total apostasy, as if they were in danger to fall from
all their former principles ; so as a new foundation
must be laid, or else there could be no further going
on. This danger is more fully manifested ver. G.
In this caution, not laying) again the foundation, each
word is observable.
1. For erecting a good edifice there must be ^e/ae-
\i(jv, a foundation ; the first principles must be taught
them who would be well instructed in the Christian
faith. See Chap. v. 12, Sec. G4.
2. A foundation must be well laid, surely, and
soundly. The notation of this word y.a.TaZuX'/.liJ.ivtji,
laying, intends as much. This Christ distinctly ob-
Berveth, Luke vi. 48. This phrase, * As a wise master
builder, I have laid the foundation,' 1 Cor. iii. 10,
sheweth that the apostle was very circumspect about
laying the foundation. Now there is no such way to
lay the foundation of religion soundly, as to ground it
on God's word. See Chap. v. 12, Sec. 65.
8. Laying a foundation intendeth a further build-
ing ; for a foundation is but the beginning of an edi-
fice. The negative particle /j,^, not, imports thus
much : for by forbidding to lay a foundation, he stirs
them up to diligence in building up the house. So
as more must be learned than the first principles, see
Sec. 4.
4. The inserting this word again gives us to under-
stand, that a foundation useth to be but once laid. A
Christian once well instructed must not stand in need
to be taught the first principles again. Such an one
in disgrace is called a babe. See Chap. v. Sec. 71.
Sec. 7. Of the six principles of the apostle's cate-
chism.
The manner of joining the particular principles fol-
lowing with this general word, foundation, sheweth
that they are as so many stones of that founda-
tion. They are joined with this note of the genitive
case,' of. This phrase, ' The foundation of costly
stones,' 1 Kings vii. 10, sheweth, that those stones
made up the foundation.
The number of principles here set down is diversely
taken by different expositors. I leave others to their
own opinion. I suppose that the most proper dis-
tribution will be into six heads.
1. Repentance from dead works : which manifesteth
the natural man's misery.
2. Faith towards God : which declareth the way
of freeing man from misery, and bringing him to hap-
piness.
3. The doctrine of baptisms : which pointeth at the
outward means of working faith and repentance, and
of revealing and sealing up unto us God's mercy,
which are the word, and sacraments.
4. Imposition of hands : which hinteth the order
and discipline of the church.
5. Resurrection from the dead ; namely, of our
bodies.
G. The eternal judgment : and that of all sorts,
good and evil ; the one to receive the sentence of
everlasting life, the other the doom of eternal death.
These are the heads of that catechism which the
church had in the apostle's time, and was to be learned
of such as were to be admitted into the church.
Sec. 8. Of repentance from dead uvrJcs.
The first of the foresaid principles is thus expressed,
' Repentance from dead works.' By dead works aro
meant all manner of sin ; which aro so styled in re-
gard of their cause, condition, and consequence.
1. The cause of sin is privative, the want of that
Spirit which is the life of the soul ; as the want of life
is the cause of putrefaction. Men that are without
that Spirit are said to be dead in sin. They must
needs be dead works which come from dead men,
Eph. ii. 1.
2. The condition of sin is to be noisome and stink-
ing in God's nostrils, as dead carrion, Ps. xxxviii. 5.
Ver. 1.]
GOUGE ON HEBREWS.
3. The consequence of sin is death, and that of
body and soul, temporal and eternal, Rom. v. 12, and
vi. 23.
Repentance impheth a turning from those works.
The several notations of the word in all the three
learned languages imply a turning. The Hebrew
noun n3"lt^*n is derived from a verb, 31t^, that signifies
to turn, and is used Ezek. xxsiii. 11. The Greek
word p^irdvoia, according to the notation of it, signifies
a change of the mind, or change of counsel, |U.£7-a^s-
Xs/a. So the Latin word also, resi2)iscentia.
Mirdvoia et fj^irafisKsia componuntur ex prepositione
fierd, quod significat ^jos?, Acts xv. 13.
Prior vox fisrdvota componitur ex fisrd et vuog, mens,
Titus i. 15, sen intellectiis, Philip, iv. 7. Inde vo'su),
intelligo, considew. Mat. xxiv. 15, /Miravo'su, jmst, vel
iterum considew; ut ii solent quos hujus vel illius
facti posnitet. Est igitur furdvoia, posterior cogita-
tio, qualis fuit in prodigo, Luke xv. 17, fisranosu et
s-TrigT^i(pu (converto, vel convertor) tanquam synonyma,
conjunguntur. Acts iii. 19, and xxvi. 20.
MiTa/xiXiia, componitur ex /u^ird et fiiXsi, cura est.
Est impersonale. Inde (j^iraiiiXn imnitct. Imper-
sonale. Est enim poenitentia posterior cura. Sole-
mus nos pcenitere alicujus facti, cum animum id atten-
tius expendentem cura et solicitude subit.
Hinc [jjiTa[jji\6n,ai, pcenitentia diicor.
Msra/u^'sXsia exponitur apud alios authores mutatio
consllu, sed nunquam legitur in novo testamento.
Alii componunt n,i7aii,i\oiJ.ai, ex ixird et /AsXsraw,
meditor, 1 Tim. iv. 15. Ita ut significet iterum vel
postea meditor, ut senior filius. Mat. xsi. 29.
In general, repentance implieth a reformation of the
whole man. It presupposeth knowledge, sense, sor-
row, and acknowledgment of sin ; but yet these make
not up repentance, for they may all be where there is
no true repentance. Judas had them all, yet was he
not reformed. He retained a murderous mind, for he
murdered himself.
Reformation makes a new man. A man turns from
what he was, to what he was not. This the apostle
thus expresseth, * To turn them from darkness to
light, and from the power of Satan unto God,' Acts
xxvi. 18.
From this ground there are made two parts of re-
pentance :
1, Mortification, whereby we die to sin. Sin is like
the Egyptian darkness, which extinguished all lights ;
it is like thorns in the ground, which soak out all the
life thereof. Sin therefore must be first mortified.
2. Vivification, which is a living in righteousness.
If grace be not planted in the soul, it will be like the
ground which will send forth weeds of itself.
The foresaid reformation is of the whole man. For
the mind seeth a necessity thereof ; the will pursueth
it ; the heart puts to an holy zeal, and the outward
parts help to accomplish it.
Therefore repentance consisteth not simply in sin's
leaving a man ; for a prodigal, when he hath spent
all, may cease to be prodigal ; and an old adulterer,
when his strength is ceased, may forbear his adulter-
ous acts; but in these, and others like them, though
the act be forborne, the inordinate desire may remain.
Nor doth repentance consist in leaving some sins
only ; so did Herod, Mark vi. 20. Nor in turning
from one sin to another, as from profaneness to super-
stition ; so did they whom the pharisees made prose-
lytes. Mat. xxiii. 15.
Nor in a mere ceasing to do things unlawful; so may
such as are idle on the Sabbath day.
The special principles that are comprised under
this first head have reference either to the expression
of dead works, or of repentance from them. They
are such as these :
1. Man by nature is* dead in sin, Eph. ii. 1, Titus
i. 16, though he live a natural life, 1 Tim. v. 6.
2. All the acts of a natural man are dead works :
his thoughts, words, and deeds, though they may
seem never so fair. Gen. vi. 5, Titus i. 15, for they
are acts of dead men.
3. The end of all a natural man doth is death, Rom.
vi. 16.
4. There is a necessity of man's being freed ; for
there must be ' repentance from dead works.' He
were better not be than not be freed. Repentance is
necessary for freedom from dead works, Luke xiii. 3, 5 ;
for this end knowledge, sense, sorrow, desire, resolu-
tion, and endeavour to forbear dead works, are re-
quisite.
Under this first head is comprised whatsoever is
meet to be taught in a catechism of the law, the rigour,
and curse thereof ; of sin, the kinds, and issue thereof ;
of death, and the several sorts of it ; of all man's
misery and impotency ; of repentance, of the nature,
necessity and benefit thereof ; of means and motives
to attain it, and signs to know it,
Sec. 9. Of principles concerning God.
The second principle is this, * faith towards God.'
By virtue of this principle they were instructed in two
great points, one concerning God, the other concerning
faith.
God is here to be considered essentially, in regard
of his divine nature, or personally, in reference to the
three distinct persons. Father, Son, Holy Ghost.
In the former respect they were taught what God
is, what his divine properties, what his works.
In the latter respect they were taught the distinction
betwixt the three persons, and that in regard of order,
and kind of works, which are to beget, to be begotten,
and to proceed, and also in their distinct manner of
working, the Father by the Son and Holy Ghost ;
the Son from the Father by the Holy Ghost ; the
Holy Ghost, from the Father and the Son.
Concerning the Father, they were taught that he is
the primary fountain of all good ; that he sent his Son
GOUGE ON HEBREWS.
[Chap. VI.
to save the worlJ, John iii. 17 ; that he gave the
Comforter, which is the Holy Ghost, John xiv. 1G-2G.
Concerning the Son, they were instructed in his two
distinct natures, and the union of them in one person,
which was ' God manifest in the flesh,' 1 Tim. iii. IG.,
and in his three olhccs, which were king, priest, and i
prophet.
A king, to gather, preserve, and protect his church.
A priest, to make satisfaction for our sins by oflering
himself up a sacrilice ; and being risen from the dead,
to make intercession for us, by entering into the most
holy place, and there presenting himself to his Father
for us.
A prophet, to make known his Father's will to us ;
and to enlighten our understandings, so as we may
conceive it.
Concerning the Holy Gho^, they were instructed
that he was true God, a distinct person, and the Spirit
of sauctilicatiou.
Sec. 10. Of principles concerning faith.
The reason why Christians were at first instructed
in principles concerning God was, that they might
believe on him. Therefore this principle is thus set
down, ' faith towards God.'
The Greek preposition, Jt/, translated toicanh,
properly signifieth to, and it is oft used in the same
sense that the preposition iig is, which we translate
<in, John i. 12. So is the preposition here used in
this text oft translated by our English, as Acts ix. 42,
and xxii. 19 ; Rom. iv. 5, 24.
Thus do most intei-preters here translate it, faith on
God. The faith then here meant is a justifying faith,
about which they who are catechised might be in-
structed in these and such like principles :
God is to be beUeved on.
Faith in God is the means to free us out of our
natural, miserable condition.
They might also be further instructed in the nature
of faith, and in the distinct kinds thereof; and how a
justifying faith diHcreth from other kinds of faith ; and
what are the grounds of faith, and what the fruits
thereof; how it is wrought, and how it worketh ; what
are the signs and evidences thereof ; and concerning
the benefits thereof, how thereby we have a right to
the things of this world, yea, and a right to all that
Christ did, and endured to purchase man's salvation,
and thereupon a right to salvation itself.
Of faith, see more in The Whole Armour of God,
treat, ii. part vi, on Eph. vi. IG, sec. 1, &c.
Sec. 11. Of principles about God's word.
Yer. 2. Of the doctrine of baptisms, and of laj/iuff on
of hands, and (/resurrection of the dead, and of eternal
jwhfinent.
This is the third principle, ' the doctrine of bap-
tisms.' Some make these two distinct principles,
comprising one under this word doctrine, the other
under this word baptisms. Whether they be made two
distinct principles, or only one, it is without question,
that both the foresaid points of doctrine and baptisms
are included, and were both taught, as repentance and
dead works in the first principle, and God and faith
in the second.
The Greek noun, hihayji, translated doctrine, is
derived from a verb, btbdaaui, that signifieth to teach.
It pointeth at God's word in the holy Scriptures,
whereby God instructeth us in his will. But more
particularly the gospel may be here intended. For
the gospel is the most proper means of working faith,
Rom. i. IG, 17, and the gospel is in special manner
the doctrine of baptism, that doctrine which first
taught baptism, and whereof baptism is a seal.
About this doctrine, or word, they might be in-
structed in these particulars : that it is a doctrine of
divine authority, even the word of God himself ; that
it is the ground and rule of all things to be believed
and practised about salvation ; that it instructeth us
in all the ordinances of God, and declareth both what
are divine ordinances, and also how they ought to be
observed ; that it instructeth us in all manner of duties
to be performed to God, or our neighbour ; that it is
the only true hght that can direct us in the way to
salvation ; that it is the ordinary means to breed and
increase grace ; that by preaching it is made most
powerful ; that it containeth the covenant, whereof
the sacraments are seals.
Of God's word, see more in The Whole Armour of
God, treat, ii. part viii. on Eph. vi. 17, sec. 1, &c.
Sec. 12. Of the reasons of baptisms in the plural
Jiumber.
Baptism is added to the foresaid doctrine, because
the first preacher of the gospel did preach baptism ;
and upon his preaching it people submitted themselves
to that ordinance, Mark i. 4, 5 ; and because baptism
is a seal of the gospel, and from time to time all that
have embraced the gospel have been baptized.
The plural number, (Swrne/xoiv, is here used, thus,
of baptisms, whereabout sundry reasons are given, such
as these :
1. To put a differenco betwixt the baptism of John
and the baptism of Christ ; for some afiirm that they
were two distinct baptisms, and that many that were
baptized with John's baptism were rebaptized with the
baptism of Christ, Acts xix. 5.
A ns. This is a great error ; John's baptism and
Christ's were the same. For John preached the same
doctrine that Christ and his apostles did, and with
the same baptism confirmed it. Christ himself was
baptized with John's baptism. He did thereupon
confirm and sanctify that baptism, which ratification
and sauctification that baptism which the Christian
church now useth would want, if John's baptism were
not the same with Christ's. Besides, the apostle ac-
knowlodgeth but one baptism, Eph. iv. 5. We cannot,
Ver. 2.]
GOUGE ON HEBREWS.
therefore, imagine that there were two distinct and
different baptisms taught in the apostles' time. As
for that which is alleged about rebaptiziug those which
were before baptized by John, it is a manifest mistake
of Scripture. For that baptism which is mentioned
Acts xix. 5, was not a rebaptizing of those who were
baptized before, but a declaration of the ground why
they were at first baptized by John in the name of the
Lord Jesus, namely, because John taught them that
they should believe on Christ Jesus ; so as this phrase,
' when they heard this,' Acts six. 5, hath reference
to those who heard John preach, and not to those
disciples with whom Paul then conferred.
It is again objected, that John professeth that he
baptized with water, but Christ with the Holy Ghost,
Mat. iii. 11.
Ans. John speaks of himself as a minister, who only
could use the outward element ; and of Christ as of
God, the author of baptism, who could also give the
Holy Ghost. Peter, Paul, and other ministers of the
gospel, may say as John did, ' We baptize with water,'
for it is all that a mere man can do.
2. Others say, that the apostle hath respect in using
this plural number, baptisms, to the legal washings
which were among the Jew^s, and are called bajytisms.
For this word in the plural number is but three times
more used throughout the new Testament, and in
every one of them applied to legal washings, as Heb.
ix. 10, Mark vii. 4.
Alls. All those legal washings were either abolished
by the coming of the Messiah, or else they were but
superstitious rites invented and used by men, so as it
was not probable that the church then would instruct
such as were to be her members therein.
3. Others suppose that the two parts of baptism,
inward and outw-ard, John iii. 5, are called baptisms.
Alts. This reason must warily be taken, for howso-
ever the inward and outward washing may be distin-
guished, and so respectively called baptisms, yet are
they not to be severed ; they are but two parts of one
and the same sacrament, and both of them indeed
make but one baptism.
4. Others think that the apostle hath reference to
a threefold baptism,^ one of water, another of the
Spirit, a third of blood, which they say martyrdom is.
For this they allege 1 John v. 8, and compare together
John iii. 5 and Mat. xx. 22 ; this is the reason ordi-
narily rendered by popish expositors. But they mis-
take the meaning of this word blood, mentioned 1 John
V. 8 ; it is not the blood of martyrs, but the blood of
Christ, which the apostle there meaneth.
5. Some of our best expositors are of opinion, that
this plural number bcq^tisms is here used in reference
to the many persons which were baptized together,
and to the several set times when baptism was ad-
ministered, which reason is confirmed by that name,
which in our ancient ecclesiastical authors is given
• Baptisma fluminis, flaminis et sanguinis.
to the days wherein baptism was solemnly administered,
for they were called ' days of baptism.'
G. Baptism may here synecdochically be put for
both sacraments ; and to shew that the Lord's Supper
is included under the sacrament of baptism, the plural
number, baptisms, is used.
Sec. 13. Of principles about sacraments.
We cannot imagine that the sacrament of the Lord's
supper was clean left out of the catechism used in the
primitive church. This therefore will be the fittest
place to observe the principles about a sacrament in
general, and in particular about baptism and the Lord's
Supper. Wherefore about a sacrament there might
be delivered such principles as these :
Christ instituted sacraments in his church. A
sacrament was a seal of God's covenant. There were
two parts of a sacrament, the outward sign and in-
ward grace. A sacrament was of use to ratify God's
promise, and to strengthen our faith.
It was of singular use in regard of our dulness to
conceive, and backwardness to believe. The resem-
blance betwixt the sign and the thing signified was of
use to help our understanding in the mysteries set
out in a sacrament. There are only two sacraments
of the new Testament : one, a sacrament of regenera-
tion ; the other, a sacrament of spiritual nourishment.
Sjc. 14. Of principles abont baptism.
Baptism is a sacrament of regeneration. The out-
ward sign in baptism is water. The inward thing, or
substance thereof, is the blood of Christ. The pour-
ing or sprinkling of water upon the party baptized
setteth out the inward cleansing of the Holy Ghost.
The form of baptism is, * In the name of the Father,
and of the Son, and of the Holy Ghost.' Baptism is
to be administered by a minister of the word. They
who profess the true faith are to be baptized. The
children also of such are to be baptized. By baptism
we are ingrafted into Christ's mystical body. Baptism
setteth out both our dying to sin, and also our rising
to righteousness. Baptism is but once to be admi-
nistered. The force and efficacy of baptism lasteth
as long as a man liveth.
Of baptism, see more in Domestical Duties on Eph.
V. 2G, treat, i. sec. 40, &c.
Sec. 15. Of principles about the Lord's supper.
The Lord's supper is a sacrament of spiritual
nourishment. It is added to baptism, to shew the
spiritual growth of such as are new born. There are
two outward signs thereof, bread and wine. These
set out the body and blood of Christ. The bread
sheweth that Christ's body is spiritual nourishment ;
the wine, that his blood is spiritual refreshing. These
two elements shew, that Christ is sufiicient nour-
ishment. The bread and wine at the Lord's table
differ from other bread and wine, in use only, not in
GOUGE ON HEBREWS.
[Chap. VI.
substance. The form of that sacrament consistoth in
the sacramental union betwixt the signs and things
signified. A minister of the word must administer
that sacrament. Thej' who have been baptized, and
are fit and worthy, ma}' partake thereof. The minister
is to bless the elements, to break the bread, to pour
out the wine, and to give them to the people. The
people are to take the elements, and to eat the one,
and drink the other. The body of Christ is eaten,
and his blood drunk, spiritually by faith. This sacra-
ment is oft to be received, in regard of the weakness
of our faith, and repentance, which need oft to be
renewed, and that Christ might oft be remembered.
Sec. IG. 0/ imposition of hands.
The fourth principle is thus set down, ImO'-Ciui Ti
X^'i'^^i ' of imposition of hands.' This hath been an
ancient rite in the church of God : no other so long
continued. Jacob, when he blessed the sons of Joseph,
laid his bands upon them. Gen. xlviii. 14. Under the
law it was usual to lay hands on the sacrifices that
were oflered up. Lev. iv. 15, xvi. 21, Num. viii. 12.
But because we have to do with the time of the
gospel, and with a rite then used, we will pass over
the times of the law, and shew about this rite of im-
position of hands: 1, by what persons; 2, in what
cases ; 3, to what ends ; 4, with what exercises, it
was used.
1 . They were public persons that used it, as Christ,
Mark x. 10, Luke iv. 40 ; his apostles. Acts viii. 17 ;
other public ministers and ciders, 1 Tim. iv. 14, and
V. 22.
2. It was used in extraordinary and ordinary cases.
The extraordinary were spiritual or temporal. Spiri-
tual extraordinaiy cases wherein imposition of hands
was used, were the giving of extraordinary gifts, oft
expressed under this title, the Holy Ghost, Acts viii,
17, 19, and xix. G ; extraordiuar}' temporal cases were
an extraordinary manner of restoring healtn, and
other like miracles, Luke iv. 40, Mark vi. 5, Acts
«xviii. 8. Ordinary cases wherein imposition of hands
was used were,
(1.) Blessing children, Mark x. IG.
(2.) Setting men apart to a public function, as
ministers of the word, 1 Tim. v. 22 ; and deacons,
Acts vi. 6.
(3.) Deputing men to some special work, Acts
xiii. 3.
{4.) Confirming such as had been instructed in the
principles of religion.
This last particular is not expressly set down in
Scripture, but gathered out of it by the ancient ortho-
dox fathers ; and with a joint consent acknowledged
by most divines, not papists only, but protestauts
also. It hath indeed been much abused by papists,
with their manifold superstitious additions, and vain
opinions thereabout ; which hath been, I suppose,
one cause of protestants much neglecting it.
Imposition of hands for confirming him on whom
hands were laid, was of old used in two cases.
1. When one of age, having been well instructed
in the principles of Christian religion, was brought to
the Church to be baptized.
2. When such as had been baptized in their in-
fancy, and afterwards well instructed in the foresaid
principles, were judged fit to be made partakers of
the Lord's table.
Sec. 17. 0/ layinrf on of hands at ordination.
This rite of laying hands on them that were to be
set apart to the ministry, is most expressly set down
in God's word. For Timothy was sot apart ' by lay-
ing on of the hands of the presbytery,' 1 Tim. iv. 14,
and the apostle settcth out the act of ordination under
this rite, when he saith, ' Lay hands suddenly on no
man,' 1 Tim. v. 22.
Such as under the gospel are to be set apart for
ordinary ministers, are pastors and teachers. Men's
abilities to these functions are to be tried ; and good
testimony given of their orthodox judgment and pious
conversation : and in a public assembly, on a day of
fasting and prayer, they are, after some exhortation
and direction concerning the ministerial function, and
prayer made for God's blessing on them, they are to
be set apart to the ministerial function, by this rite of
imposition of hands.
This rite was used to shew that the blessing which
they desired, and the abilit}' which was given, or was
further to be expected, was from above ; and for ob-
taining thereof, prayer used to be joined with imposi-
tion of hands, Acts vi. G, and xiii. 3, and xx. 8.
Of ordaining ministers, see more Chap. iii. 2, Sec.
35.
Sec. 18. 0/ ininciples about prayer and thanks-
giving.
Because prayer was joined with imposition of hands,
and lifting up of hands is a rite proper to prayer,
and put for prayer, 1 Tim. ii. 8, I suppose this to
be a tit place to bring in that head of our Christian
religion, which was questionless one branch of that
ancient catechism.
Principles about prayer may be such as these :
Prayer is a bounden dut}-. It is to be made onl}'
to God, and in the name of Jesus Christ. It is to
proceed from the heart, and to be made with rever-
ence, and in faith. It is a means of obtaining all
needful blessings, All things that tend to God's
glory, our own, or brother's good, whether temporal
or spiritual, may be sought of God by prayer.
To this head also may thanksgiving be referred.
Christians ought to be as conscionablo in giving
thanks as in making prayers. Hereby they shall
testify their zeal of God's glory, as well as they testify
their desire of their own good.
Thanks must be given to God, and that for all
Ver. 2.]
GOUGE ON HEBREWS.
things, and at all times, and in all places, publicly and
privately, ever in the name and through the media-
tion of Jesus Christ.
Of prayer and thanksgiving, see more in The Whole
Armour of God, treat iii. part i., on Eph. vi. 18,
sec. 1, &c.
Sec. 19. Of jmiicijjles about death.
The fifth principle is thus set down, * and of the
resurrection of the dead.' Of this principle there are
two heads : one concerning the dead; the other con-
cerning their resurrection.
About the dead, there might be these principles.
No man ever yet remained alive on earth for ever.
' It is appointed unto men once to die,' Heb. ix. 27;
only one exception is recorded, M'hich was Enoch's, of
whom it is said that ' God took him,' Gen. v. 24,
which phrase the apostle thus expoundeth, ' Enoch
was translated that he should not see death,' Heb.
xi. 5. As for Elijah, who went up by a whirlwind into
heaven, 2 Kings ii. 11, it is not expressly said that he
died not ; though in his body he were taken up from
the earth, yet might his soul only be carried into
heaven. Yet I will not deny, but that he also might
be exempted from death. But if this be granted,
there are only two that we read of exempted from
this common condition ; and one or two exceptions,
especially they being extraordinary, do not infringe a
general rule.^ Death is only of the body, which the
soul leaveth, and thereupon it remaineth dead ; the
soul itself is immortal, Eccles. xii. 7 ; man's body
was not at first made mortal, for death came by sin,
Rom. V. 12, yet by Christ is the sting of death pulled
out, 1 Cor. XV. 65, and the nature of it is altered.
For at first it was denounced as an entrance to hell.
Gen. ii. 17, Luke xvi. 22, 23 ; by Christ it is made a
sweet sleep, 1 Thess. iv. 13, and the entrance into
heaven, 2 Cor. v. 1, Philip, i. 23; it is to believers,
a putting ofi" the rags of morality, 1 Cor. xv. 53, 54;
it is a full abolition. of sin, Rom. vi. 7, and they rest
from all labours and troubles, Rev. xiv. 13.
Sec. 20. Of jmnciples about resurrection.
The bodies of men are not like the bodies of beasts,
which ever remain in the earth, but they shall be
raised. Which the apostle proveth by many argu-
ments, 1 Cor. XV. 12, &c. They shall be raised by
the power of Christ's voice, John v. 29, and that at the
last and great day. Mat. xiii. 49, all at once in a
moment, 1 Cor. xv. 52, even the very same bodies
that they had on earth. Job xix. 27 ; not the substance,
but the quality only of the bodies shall be changed,
^ This rule must not be extended to such as shall be living
at the moment of Christ's coming to judgment ; for in refer-
ence to them thus saith the ajiostle, ' We shall not all
sleep,' 1 Cor. xv. 51 ; and again, ' We which are alive shall
be caught up together in the clouds,' with them that are
raised from the dead, 1 Thos. iv. 17.
1 Cor. XV. 43, 44. Being raised, each body shall be
united to his own soul, and that for ever, not to be
separated again. As for men's souls, they never die;
but immediately upon their separation from the body,
they go to those places where, after the day of judg-
ment, their bodies shall be with them, Luke xvi. 23.
They that are living at the day of judgment shall be
changed, 1 Cor. xv. 51, and suddenlj' caught up to
judgment : only the dead shall first rise, and then the
quick shall be taken up with them, 1 Thes. iv. 15,
17. Of Christ's resurrection, see Chap. xiii. 20, Sec.
164.
Sec. 21. Of principles concerning the last judgment.
The sixth and last principle is thus expressed, ' and
of eternal judgment.'
This principle noteth out two points : 1, the matter
itself, judgment ; 2, the continuance thereof, eternal.
About the matter itself, these particulars following
are observable :
There shall be a day of judgment. All men shall
be judged. Jesus Christ in his human nature shall
be the visible judge. Acts xvii. 31. He will judge all
men according to their works. Mat. xvi. 27 ; every
work shall be brought to judgment, whether it be open
or secret, whether it be good or evil, Eccles. xii. 14;
men shall give an account for every idle word. Mat.
xii. 36. All shall not receive the same sentence : the
righteous shall receive a blessed sentence of life ; the
wicked a fearful doom of condemnation. Mat. xxv. 34,
&c. There is a set day for this judgment. Acts xvii.
31 ; but it is unknown to men and angels, that men
might always watch, Mark xiii. 32, 33, but it shall
not come till the number of God's elect shall be ful-
filled. Rev. vi. 11.
The continuance of the day of judgment, under this
word eternal (which is to be taken of the time follow-
ing, that shall never have an end), hath respect to the
reward of the righteous and of the wicked.
The righteous shall be taken with Christ into the
highest heaven, where they shall enjoy such glory and
happiness, as the tongue of man cannot express, nor
heart of man conceive. It shall never be altered, but
be everlasting, and therefore called * eternal life,'
Mat. xxv. 46.
The wicked shall be cast down into hell fire, pre-
pared for the devil and his angels, where they shall
be tormented in soul and body, which torment shall
be endless and remediless, and therefore called eternal
fire, Jude 7. Many more principles, especially such
as may be counted strong meat, might have been
reckoned up. But the principles intended by the
apostle are such as may be comprised under the meta-
phor of milk. In that respect we have reckoned up
no more. Yet these which are reckoned up do
evidently demonstrate that the six principles named
by the apostle are such as may comprise a complete
catechism, even all the fundamentals of religion.
10
GOUGE ON HEBREWS.
[Chap. VI.
Sec. 22. Of the resolution ofReh. vi. 1, 2.
Ver. 1. Their/orc, leaviiu/ the principles of the doc-
trine of Christ, let us t/o on unto perfection ; not layintj
again the foundation of repentance from dead works, and
of faith towards God,
Ver. 2. ()f the doctrine of baptisms, and of laying on
of hands, and of resurrection of the dead, and of eternal
judgment.
The sum of these two verses is an exhortation to
progress in the Christian religion. Ilcrcahout are
two points :
] . An inference, therefore. 2. The substance.
The substance is set down two ways : 1. Negatively ;
2. Affirmatively.
The negative declares /»y)?« what we must proceed.
The affirmative to what.
The negative is, 1, propounded ; 2, repeated.
In the proposition there is,
1. An act required : learing.
2. The object to be left Herein is shewed,
1. The kind of object : the principles of the doctrine.
2. The author thereof: Christ.
The affiiTnative also noteth,
1. An act to be done : let us go on.
2. The mark to be aimed at : unto perfection.
In the repetition of the negative, another act is in-
hibited : not laying again. And another object is
specified, and that is,
1. Generally set down in a metaphor : the founda-
tion.
2. Particularly exemplified in six heads.
The first declares a duty, of repentance ; and the
subject thereof, from dead works.
The second manifesteth a grace, of faith ; and the
object thereof, towards God.
The third hinteth two special means of grace, doc-
trine and bapti.sms.
The fourth pointeth at an ancient rite, laying on of
hrniils.
The fifth reveals a special privilege, resurrection ;
and the persons to be made partakers thereof, the dead.
The sixth declareth the last act of Christ as medi-
ator, judgment ; and the continuance or the issue
thereof, eternal.
Sec. 23. Of the doctrines raised out ofHeh. vi. 1,2.
I. To reproof, instruction mtist he added. This
chapter contains many instructions, which the apostle
adds to his reproof, in the latter end of the former
chapter. See Sec. 2.
II. Christians must not always stick in first prin-
ciples. This is the meaning of this word leaving.
See Sec. 8.
III. The princi] tics taught in Christ's church must
be the doctrine of t.'hrist. This is here expressly set
down. See Sec. 3.
IV. Christians must daily grow in grace. This is
to go on. See Sec. •!.
V. Perfection must he a Christians aim. This is
it whercunto ho must go on. See Sec. 5.
VI. A foundalion of religion must be laid. This
is implied under the metaphor of a foundation here
used. Sec Sec. 6.
VII. The foundation must be but once laid. It is
here forbidden to be laid again. See Sec. 6.
VIII. The primitive church had a set catechism.
The distinct principles here set down import as much.
See Sec. 7.
IX. The natural man's works are all dead. So here
they are said to be. Sec Sec. 8.
X. JRepentance is necessary. It is here set down as
the first principle. See Sec. 8.
XI. God is to be known. For this end mention is
here made of God. See Sec. 9.
XII. Faith is a true grace. It is therefore here
expressly required. See Sec. 10.
XIII. Faith is to be fixed on God. This is the
meaning of this phrase, towards God. See Sec.
10.
XIV. God's ivord is the church's doctrine. It is that
wherein the members of the church are to be in-
structed. See Sec. 11.
XV. Baptism is the church's privilege. It is here
reckoned among the privileges which belong to the
church. Sec Sec. 14.
XVI. There is an inward and outward baptism.
This may be one reason of using the plm-al number,
baptisms. See Sec. 12.
XVII. Baptism is common to many. This may be
another reason of the plural number. See Sec. 12.
XVIII. Imjjosition of hands is an evangelical rite.
It is one of the principles of the Christian's catechism.
See Sec. 16.
XIX. Ministers may be set apart by imposition of
hands. Hereabout was this rite used in the apostle's
time. See Sec. 17.
XX. Our bodies are stdiject to death. This is here
taken for granted. See Sec. 19.
XXI. Our dead bodies shall be raised. The re-
surrection here mentioned is of our bodies. See Sec.
20.
XXII. There shall be a general judgment. This
also is here taken for granted. See Sec. 21.
XXIII. The sentence at the last judgment loill be un-
alterable. In this respect it is styled eternal judg-
ment. See Sec. 21.
Sec. 24. Of the sense of these words, ' And this will
we do.'
Ileb. vi. 3, And thistviU we do, if God permit.
The apostle, to his exhortation made to the He-
brews, that they would ' go on to perfection,' by this
copulative particle xal, and, addcth a promise of his
own endeavour to do what in him lieth for helping
them on in that progress.
The relative roZro, (his, hath reference to that
Vee. 3.]
GOUGE ON HEBREWS.
11
general point, which he intended about leaving prin-
ciples, and going on to perfection.
Thereabout he maketh this promise, miri(So/j.iv, tee
will do, namely, that which belonged to a minister, to
help on people's going to perfection ; which was not
to lay the foundation again, but to open deeper mys-
teries, as he doth in the seventh and other chapters
following.
In setting down the promise, he useth the plural
number, ive will do.
1. In reference to other ministers. For there were
other ministers of this church besides the apostle him-
self, who were all of the same mind, as the apostle
testifieth of himself and Titus thus : • Walked we not
in the same spirit ?' 2 Cor. xii. 18.
2. To set forth the disposition of other ministers
in his own example, as where he saith, ' We, ambas-
sadors for Christ, as though God did beseech you by
us, we pray,' &c.
3. In relation to the endeavour of them to whom
he wrote. For being persuaded that they would make
progress according to that doctrine which should be
delivered to them by him, he saith, ' This will we
do.' I in doctrine, and you in proficiency, will go on
to perfection. Thus he includes them with himself
where he saith in the plural number and first person,
p£gw/i£^a, ' let us go on,' ver. 1.
Thus it appears that it was not an ambitious, epis-
copal humour in which he here useth this plural
number, as they who in their edicts thus begin. We
Gregory, We Pius.
By expressing his mind ifi. the future tense, he de-
clareth his purpose beforehand, which is a lawful and
useful course. Other faithful ministers in all ages
have so done ; yea, and Christ himself, especially about
the time of his departure, as John xiv. 3, 13, 16, 18,
21, 23. All God's promises are such professions.
Such professions beforehand do much support the
spirits of them to whom they are made, and make
them expect the accomplishment of what is professed ;
yea, this is an holy tie and bond to him that maketh
the profession, to be faithful in performing the same.
This may be a good pattern for such as intend good
to others, freely to profess their intent beforehand, and
that with a faithful resolution to perform what they
profess.
Sec. 25. Of the ministry of the icord a means of
going on to x>sfection.
The foresaid apostolical promise is both a means to
lead on people forward to perfection, and also a motive
to stir up people to endeavour after it. That it is a
means is evident, by this effect of making people to
grow, attributed to the ministry of the word. In this
respect saith an apostle, ' Desire the word, that
you may grow thereby,' 1 Peter ii. 2 ; and, ' I com-
mend you to the word, which is able to build you up,'
Acts XX. 32.
God hath sanctified the ministry of the word, both
for our spiritual birth and also for our spiritual growth,
to begin and to perfect grace in us ; in which respect
ministers are styled j)lanters and waterers, 1 Cor. iii. 6 ;
fathers and instructors, 1 Cor. iv. 15.
Such ministers as, having well instructed their
people in the first principles of religion, do there set
down their stafl', and go no further, though they may
seem to have gone far, yet come far short of that which
becomes a faithful minister. Should a parent that
had well trained up his child in the childhood and
youth thereof, then leave it, and take no care of fitting
it unto some good calling, he would be counted both
improvident and unnatural ; much more ministers,
that do not what they can to perfect their people.
This was the end why Christ gave pastors and teachers,
Eph. iv. 11-13.
Sec. 26. Of ministers helping their people to attain
perfection.
As the apostle's promise was a means of drawing
on his people to perfection, so it was a motive to in-
cite them so to do. For a minister's pattern in doing
his duty is a forcible inducement unto people for them
to do their duty. Hereupon, saith the apostle,
' Brethren, be followers together of me,' &c., PhiUp.
iii. 17.
Men are much moved by the example of their
guides. A generous mind will count it a great dis-
grace to be a slothful hearer of a diligent preacher, and
to remain ignorant under a well instructing minister.
This should stir up us ministers still to be going on
in laying forth all the mysteries of godliness, that
thereby we may draw on our people nearer and nearer
to perfection.
This is the rather to be done because it is a singular
help to people's progress, which ministers must en-
deavour every way they can. As they incite their
people to perform duty, so they must direct them how
to do it. Where the apostle exhorteth to * covet
earnestly the best gifts,' he further addeth, ' And yet
shew I unto you a more excellent way,' 1 Cor. xii. 31.
See Chap. iii. ver. 13, Sec. 142.
Thus there may be hope that a minister's labour
shall not be in vain. Exhortation is of good use to
work upon affection ; but directory doctrine so worketh
upon the understanding as a man's affection is there-
by well ordered and directed.
They much fail in their ministerial function who
are earnest in exhortation and reproof, but scanty in
directing the people. They are like > foolish rider,
who letteth go the reins of his bridle, and whips and
spurs on his horse, so as the horse may carry him
much further out of the way than he was before.
Many cry out against ignorance and non-proficiency,
and earnestly exhort to knowledge and good progress
in grace ; they complain that their people care not
how they present themselves to the Lord's table ; yet
12
GOUGE ON HEBREWS.
[Chap. VI.
do not snch ministers perfonn their duty in instruct-
ing their people, and building them up from one
degree of grace to another.
For our parts, as we desire to be accounted faith-
ful (as Moses was, Num. xli. 7), and would be ' pure
from the blood of all men, let us not shun to declare
unto our people all the counsel of God,' Acts xx. 26,
27, but upon the good foundation which we have laid,
build gold, silver, and precious stones, 1 Cor. iii. 11,
12. This is the way to bring people to perfection.
Sec. 27. 0/ subject i II ff our puijioses to God's trill.
The apostle's foresaid promise is thus limited, ' if
God permit.' The conditional particle, //, implieth
Buch a limitation as makes him subject his purpose to
the guiding providence of God : as if he had said, I
fully purpose what I promise ; but yet with this cau-
tion, if God sufl'er me to do what 1 intend; by which
pattern we see that our purposes must be submitted
to God"s permittance. This is thus expressly com-
manded, ' Ye ought to say, U the Lord will,' James
iv. 15; and this hath been the practice of God's saints.
When David had a purpose to bring the ark of God
into a settled place, he thus expresseth his purpose,
' If it be of the Lord our God,' 1 Chron. xiii. 2 ; and
Saint Paul thus, ' I will return again unto you, if God
will,' Acts xviii. 21 ; and again, ' I wiU come to you
shortly, if the Lord will,' 1 Cor. iv. 19 ; and ' I trust
to tarry a while with you, if the Lord will.'
This submission giveth evidence of that knowleclge
which we have of the over-ruling providence of God,
of our faiih therein, and respect thereto. For though
there may be ' a preparation in the heart of man,'
yet ' the answer of the tongue is from the Lord.'
And though ' a man's heart deviseth his way,' yet
' the Lord directeth his stops,' Prov. xvi. 1, 9. So as
a man's purposes and promises will be all in vain
without this permission.
They are impious and blasphemous thoughts and
speeches of men who think or say they will do
this or that whether God will or no. An heathen
poet' who noteth out this speech of Ajax, He that is
nobody may, with the help of the gods, much prevail;
but I am confident to get this done without them,
withal observeth that divine vengeance followed him.
How much more is that pope of Rome to be con-
demned,* who, being forbidden by his physician to eat
of a dish which he liked exceeding well, but was hurt-
ful to his health, blasphemously said. Bring me my
dish in despite of God. Such speeches argue atheis-
tical minds.
They go too far in this point of atheism who per-
' Sopliocl., in Ajac.
6i«7; flit Kat i ftrii'it £t 'fu,
K«<tr(; xarcixTr.raiT' lya/ il xa< H;^m
Kii>w> viTt.^a t»ut' inrrdrnf k>Aos.
' Julius III., Balai Chron. de Act- Poutif.
emptorily promise, vow, and bind themselves to do
such things as are against the mind and will of God,
as those Jews who ' bound themselves under a curse
to kill Paul,' Acts xxiii. 12,
It becomes us who are instructed in the over-
ruling providence of God, to have always in our heart,
and, as occasion is given, to manifest in our words,
our submission of all our intents to the divine provi-
dence, that so we may rest content if at any time we
be crossed in our intent. "Well may we know what
we would have fall out, but God doth best know what
should fall out, and what is best so to do. Let us
not, therefore, be too eager in pursuing our own pur-
poses. This caution, being interposed, may keep us
from breach of promise when matters fall out other-
wise than we have promised.
Sec. 28. 0/ the efficacy of mans ministry, depending
on God's blessiny.
The Greek verb' i-riTil-ri, which here setteth out
God's permitting act, is a compound of a simple verb,
Tii'TTu, irrto, that signifieth to turn, and a preposition,
£T/', that signifieth unto. He that permits a thing, to
testify his permission, will turn to him and grant his
desire.
The same simple verb joined with another preposi-
tion, a-To, that signifieth /Vow, intendeth the contrary,
namely, to turn from one, and that in dislike to what
he desired. Thus is it used, 2 Tim. iii. 5.
The word of this text implieth God's approving of
a thing, and such a permitting as he adds his helping
hand thereunto. For God doth not barely sufier good
things to be so and so done ; but he hath his hand in
ordering and disposing them, and thereby brings them
to a good issue. Well therefore doth the apostle, in re-
ference to the efficacy of his ministry, add this caution,
' If God permit ; ' for man's ministry is so far effectual,
as God adds his blessing thereunto. * I have planted,'
saith the apostle, ' Apollos watered ; but God gave
the increase,' 1 Cor. iii. 6. In this respect also he
saith, ' God hath made us able ministers of the New
Testament,' 2 Cor. iii. 5. To this purpose may that
in general be applied, both to the efficacy of man's
ministry, and also to the profit of people's hearing,
which a prophet thus expresseth, ' 1 am the Lord thy
God, which teacheth thee to profit, which leadeth
thee by the way that thou shouldst go,' Isa. xlviii. 17.
All means are voluntarily appointed by God, sub-
ordinate to his providence, and ordered thereby, as
the lower wheels in a clock by the great one.
This is a great encouragement with diligence, good
conscience, and in fiith to use the means, which are
warranted by God ; and in the use of them to call on
God, and to depend on him for a blessing.
Sec. 29. Of the resohition and observations of Heb.
vi. 3.
Ver. 8. And this uill ue do, if God permit.
Ver. 4-6.]
GOUGE ON HEBREWS.
13
The sum of this verse is a minister's duty.
In it two points are observable :
1. The connection of this verse with the two former,
by this copulative particle and.
2. A declaration of the duty itself. Hereabout is
set down,
1. The minister's intention ; 2, the limitation
thereof. In setting down the intention, the matter
and manner are both observable.
The matter setteth out an act, do. And the object
thereof, this.
The manner is manifested in two circumstances.
1. The plural number, ue ; 2, the time, future,
ii-m.
The limitation is, 1, generally propounded in this
conditional particle, if.
2. Particularly expressed in this phrase, God
permit.
Doctrines^.
I. 3Iinisters must endeavour to effect ivhat they exhort
their people to. This ariseth from the connection
of this verse with the former, by this copulative
and. See Sec. 24.
II. Ministers must direct their people in lihat they
incite them to. By this word do, he intendeth his
preaching or writing, which is a means to direct
them. See Sec. 26,
III. 2Iinisters must lead on their people to perfection.
This relative this hath reference to that point. See
Sec, 25.
IV. Ministers miist judge others in good things to be
of their mind.
The plural number tee includeth other ministers.
See Sec, 24.
V. Good purjjoses may be beforehand professed. This
the apostle here doth by a word of the future tense,
ue tvill do. See Sec. 24.
VI. 2Ien's purposes must be submitted to God's provi-
dence. This conditional particle if, as here used, in-
tends as much. See Sec. 27.
VII. God's blessing makes men's ministry effectual.
Thus much is intended under this phrase, God permit.
See Sec. 28.
Sec. 30. Of declaring beforehand the utmost danger.
Heb. vi, 4-6.
Ver. 4. For it is impossible for those who icere once
enlightened, and have tasted of the heavenly gift, and
were made jxirtakers of the Holy Ghost,
5. And have tasted the good word of God, and the
powers of the tvorld to come,
6. If they shall fall away, to renew them again unto
repentance ; seeing they crucify to themselves the Son of
God afresh, and put him to an open shame.
In these three verses a strong reason is rendered to
press the Hebrews on forward in their progress of re-
ligion. This causal particle /or implieth as much.
It may have reference either to the apostle's promise.
ver. 3, or to his exhortation, ver. 1. Both tend to
the same end ; for his promise is to help them on iu
that whereunto he exhorted them. Applied to his ex-
hortation, it implieth thus much, be you careful to go
on unto perfection, lest you fall into the fearful estates
of apostates. Applied to his promise, it implieth that
he would not fail to do his best endeavour to help
them on to perfection, lest they should fall backward
so far as to prove apostates.
The reason then is taken from the danger which
they may fall into, who, having well begun, go not on
forward till they come to perfection. That danger is
set out in the estate of apostates, which is a most
desperate estate.
The apostle's argument may be thus framed :
Whatsoever may bring professors unto apostasy is
carefully to be avoided ;
But negligence in going on unto perfection, may
bring professors unto apostasy; therefore such
negligence is to be avoided.
To enforce this argument the further, he describeth
the woful estates of apostates, and that in such a
manner, as the very hearing thereof may well work in
men Belshazzar's passion, Dan. v. 6.
By this it is evident that the utmost danger, where-
into professors may fall, is to be laid before them.
This did God, when he said to man, ' In the day that
thou eatest of such a tree, thou shalt surely die,' Gen.
ii. 17. So did ]\Ioses in those fearful curses that he
denounced against God"s people for their transgres-
sions, Lev. xxvi. 16, Deut. xxviii. 15. This was
usual with the prophets, Isa. v. 5, Hosea i. 9 ; with
the forerunner of Christ, Mat. iii. 10 ; with Christ
himself, Mat. xxiii. 35, Rev. xxv., and iii. 16; and
with his apostles, Eom. xi. 21.
This may be an especial means to make men cir-
cumspect in avoiding all things which may bring us
into that danger. Seafaring men, that are beforehand
told of such and such quicksands, rocks, pirates, or
other like dangers, will as warily as they can avoid them
all. Of the great need wherein we do stand of cir-
cumspection in avoiding spiritual dangers, and par-
ticularly in doing all we can to prevent apostasy,
see Chap. iii. 12, Sec. 122.
1. This is a good warrant, yea, and a motive also
for ministers prudently to observe the danger where-
unto people are subject, and plainly to declare as much
unto them. ' Cry aloud, spare not,' &c,, saith the
Lord to a prophet in such a case, Isa, Iviii. 1. If
ministers in this case hold their peace, their people
may fall into that danger, and the blood of people be
required at the minister's hand, Ezek. iii. 18.
2. This should make people patient in hearing such
kind of doctrine ; and not think and say, as many use
to do, Our preachers are more terrible than God ; if
God were not more merciful than they, we should all
be damned. To remove this scandal, let these con-
siderations be duly observed.
14
GOUGE ON HEBREWS.
[Chap. VI.
(1.) As prophets and apostles of old denounced such
judgments as God's Spirit suggested to them, so we
their successors denounce such as they have left re-
corded for all ages.
(2.) This is hut an ancient cavil, which was made
against God's own prophets. Of Jeremiah they said,
' he is mad,' Jer. xxix. 2G ; and of Paul, he was ' be-
side himself,' Acts xxvi. 24 ; yea, Jeremiah was
further charged that he sought ' not the welfare of the
people, but the hurt,' Jer. xxxviii. 4, and that ' the
Lord had not sent him,' Jer. xliii. 2.
(3.) Such preachers as are counted Boanerrfes, sons
of thunder, Mark iii. 17, may bo most earnest with
God for their people's good. Instance Moses, Exod.
xxxii. 32. Who more grieved for the people's running
on to destruction than Jeremiah ? Jer. iv. 19, and
ix. 1. Who more earnestly called upon God for them ?
Jer. xiv. 7, 8. Who more expostulated the people's
case with God ? Jer. xii. 1.
(4.) Ministers' declaration of danger beforehand
may be a means of preventing the danger. Witness
the case of Nineveh, Jonah iii. 1 0, and this is the end
which good ministers do aim at. He that wisheth
another's destruction will hold his peace, and not
make known the danger whereunto he is subject.
Sec. 31. Of five steps on uliich apostates may ascend
touards salvation.
In ^tting forth the danger whereunto professors
are subject, the apostle sheweth how far such as fall
may ascend upon the ladder to salvation ; and withal
how far they may fall from thence.
There are five steps, each higher than other, whereon
he that falleth clean away may ascend.^ Some refer
those five steps to the fore-mentioned principles of the
doctrine of Christ, as
1. Illumination, to * repentance from dead works.'
For till a man be enlightened, he cannot know his
natural, miserable condition ; but being enlightened,
he well discerneth the same ; so as he is brought to
think of repentance from dead works.
2. The taste of the heavenly gift, to * faith towards
God.' For faith is an heavenly gift, and the means
whereby we partake of such gifts as come from God,
who is in heaven.
3. Participation of the Holy Ghost, to * the doc-
trine of bajitisms,' for they who having heard the
word were baptized, had gifts of the Holy Ghost be-
stowed upon them, as a seal of God's accepting them,
Acts ii. 38.
4. A taste of the good word of God, to * the laying
on of hands,' for they who having given evidence of
their faith were baptized, were further by imposition of
hands coufiiTned. Thus the gospel, which is here
called the good word of God, was of use to build them
up further, 1 Pet. ii. 2, Acts xx. 32.
' Junius in Paral.
5. A taste of * the powers of the world to come,'
to ' resurrection of the dead, and eternal judgment,*
which are the two last principles, and they are the very
beginning of that full happiness and glory, whereof
hero we have a taste.
By this comparing of these things together, some
light is brought to a more full opening of them.
We will further proceed in handling the foresaid five
steps distinctly by themselves.
Sec. 32. Of the illunnnation of hypocrites.^
The first step is thus expressed, ' once enlightened.'
The Greek word (purirdhrag, translated enliyhtened,
is metaphorical. The noun (pu;, whence it is derived,
signifieth liyht. The active verb, ^w-/^w, to yive Uyht,
Luke xi. 3G ; metaphorically to give knowledge or un-
derstanding. Thus it is attributed to Christ, John i. 9.
The passive, f iwr/'^o,aa/, signifieth to he endued with
knouledye, or understanding, Eph. i. 18. So it is here
taken.
Illumination, then, is a work of the Holy Ghost,
whereby man's mind is made capable of understanding
the things of God, and able to discern divine mysteries.
In one word, the grace or gift of a mind enlightened
is knowledge : not such knowledge as heathen had,
who by the heavens and other works of God, might
somewhat conceive many invisible things of God, Rom.
i. 20, Ps. xix. 1, but such as the word of God revealed
concerning the mysteries of godliness. This is that
knowledge whereof Christ speaketh, Luke xii. 47, and
his apostle, 2 Pet. ii. 21.
This knowledge may make men acknowledge, pro-
fess, maintain, and instruct others in the mysteries of
godliness, though they themselves be but hypocrites
and reprobates. Judas did all these, for he was or-
dained 'an apostle, Luke vi. 13, IG, and therein so
carried himself, as none of the other apostles could
judge of him amiss, till Christ manifested his hypocrisy.
This kind of illumination is here said to be u'za^,
once, in two especial respects :
1. Because there was a time when they were not
enlightened, for they were ' once darkness,' Eph. v.
8. By nature men are blind in regard of spiritual
matters, 2 Pet. i. 9, Rev. iii. 17.^ That desire which
man had to know more than God would have him
know. Gen. iii. 5, 7, brake his eye-strings, so as man
is not now capable of understanding the things of God,
1 Cor. ii. 14.
Though the word be a bright light, yet to a natural
man, it is but as the bright sun to a blind man. He
must be enlightened before he can imderstand the mys-
teries of godliness.
2. Because, if after they are enlightened, they grow
blind ac;ain, there is no recovoiy of their illumination.
In such a sense * the faith' is said to be ' once delivered
unto the saints,' Jude 3. In, this sense also Christ
is said to be ' once oflered up.' And we are said ' once
to die,' Heb. ix. 27, 28. Therefore, ' it had been
Ver. 4-6.]
GOUGE ON HEBREWS.
15
better for them not to have known the way of right-
eousness,' 2 Pet. ii. 21.
This gift of illumination is fitly set in the first
place, because the Spirit first worketh this gift in a
man. For it is the ground of all other spiritual gifts,
Though it be not sufiicient, yet is it of absolute
necessity, a gift to be laboured after, 2 Pet. i. 5, Prov.
iv. 5. Yea, we must seek to be ' filled with knowledge,'
Col. i. 9, and to ' abound therein,' 2 Cor. viii. 7.
Quest. Wherein lieth the ditference betwixt this
knowledge, and the knowledge of them that are effec-
tually called, which doth not thus vanish away ?
Ans. 1. The knowledge of hypocrites is only a gene-
ral knowledge of the word, and the mysteries thereof,
that they are all true, but it is not an experimental
knowledge of them in themselves. The power, wis-
dom, mercy, and other divine attributes of God are not
experimentally known in themselves, nor the virtue of
Christ's death, nor the misery of man, nor other like
points. But this experimental knowledge is in those
that are efi'ectually called, Eph. i. 18, 19, Philip, iii. 8,
Rom. vii. 24.
Ans. 2. It swimmeth only in the brain of hypocrites,
it diveth not into their heart, to make them fear, and
love God, and trust in him, to make them carry them-
selves according to that which they know of God's
word, of God, and of themselves. But the knowledge
of them who are effectually called doth so afiect them,
as it is accompanied with other saving graces. This
knowledge is said to be life eternal, John xvii. 3.
Ajis. 3. The knowledge which hypocrites have is
as a wind that puffeth them up, 1 Cor. viii. 1 ; it makes
them cast their eyes on their own parts, and to be too
much conceited therein, John ix. 40, Rev. iii. 17 ; but
the knowledge of them that are effectually called,
maketh them abhor themselves. Job xhi. 6.
This, as it may be a trial of our knowledge, whether
we may rest in it or no, so it may be an admonition
unto such as know much, not to be proud thereof, in
that it may be no other gift than that which an hypo-
crite and reprobate may have, and which may aggra-
vate thy damnation, Luke xii. 47. Use all thy good
meaus thou canst to get that eyesalve of the Spirit,
whereunto Christ adviseth. Rev. iii. 18, which may
sharpen thy eyesight, and make thee fully and dis-
tinctly know the word of salvation, and the mysteries
thereof, to thy eternal happiness.
Sec. 33. Of tasting the heavenly gift.
The second step wheron hypocrites may ascend to-
wards salvation is thus set down, and have tasted of
the heavenly gift.
Of the meaning of this word tasted, see Chap. ii. 9,
Sec. 79.
Tasting, giistiis, is properly an effect of that sense
which we call taste.
It is here metaphorically taken. Applied to the
soul, it intendeth two things :
1. The beginning of true sound grace. For by taste,
the sweetness and goodness of a thing is discerned,
and an appetite after it provoked, yea, and much com-
fort received thereby, 1 Sam. xiv. 29. In this sense
it is said, ' Oh taste and see that the Lord is good,' Ps.
xxxiv. 8.
2. A shallow apprehension of the good and benefit
of a thing ; for by tasting only, and not eating, some
sweet smack and relish may be in a man's mouth, but
little or no nourishment received thereby. By this
kind of taste the benefit of a thing is lost. A man
may starve, though after this manner he taste the
most nourishing meat that can be. In this sense this
metaphor is here twice used : once in this verse, and
again in the next verse.
In the former sense tasting is a preparation to eat-
ing, and it is opposed to an utter refusal and rejection
of a thing, and implies a participation thereof.
In this sense Christ saith of those that refused to
come, ' None of them shall taste of my supper,' Luke
xiv. 24 ; that is, none of them shall any way partake
thereof.
In the latter sense tasting is opposed to eating, and
implieth no true and real participation of a thing ; as
they who, being at a feast, do only taste of that which
is set before them, lose the benefit of that meat.
To follow this metaphor, Christ is set before all
that are in the church as dainty, wholesome meat.
They who are effectually called, being as guests
bidden to the table, do by a true justifying faith so
eat, and digest this spiritual meat, as they are re-
freshed, nourished, strengthened, and preserved there-
by unto everlasting life. But they who are only out-
wardly called, do only see, touch, and taste how com-
fortable and profitable a meat it is ; yet in that they
eat not thereof, the sweet taste in time vanisheth with-
out any good, or benefit thereby.
By tasting faith is here meant. For faith is that
gift whereby we do in any kind receive or apply
Christ.
Of the nature of faith in general, and of the differ-
ent kinds thereof, see The Whole Armour of God,
treat, ii., part 6, on Eph. vi. 16, sec. 11, 12, &c.
Hypocritical and temporary faith is set out by tast-
ing only, as opposed to eating ; and this is the faith
here meant. But justifying and saving faith is set
forth by tasting, as it implieth participation of a thing.
This cannot be here meant, because this kind of faith
never falleth away.
The object of this faith is here styled, the heavenly
gift. Hereby Christ himself is meant, together with
all those blessings which, in him and with him, are
received, Eph. i. 3.
Christ is called a gift, because he is given to us of
God, John iii. 16, and iv. 10; so are all manner of
spiritual graces, they are given of God. In this re-
spect they are to be sought of God ; and those means
are to be used for partaking thereof which God hath
IG
GOUGE ON HEBREWS.
[Chap. VI.
appointed and sanctified. And the praise and glory
of this gift is to be ascribed to God, by those that are
made partakers thereof, Rom. xi. 35, 3G.
This gift is called i-Tovpaviog, hcavenhj ; —
1. In general, by reason of the excellency thereof,
for excellent things are styled heavenly. See Chap,
iii. 1, Sec, 15.
2. In a particular reference to the prime author,
who is above in heaven, James i. 17, and to the kind
of gift, which is sent down" from heaven. Col. iii. 1,
and worketh in us an heavenly disposition, Philip, iii.
20, Col. iii. 2; and also is a means to bring us to
heaven, 2 Thes. ii. 12.
The description of the object of faith doth,
1. Aggravate the wretched disposition of apostates,
who content themselves with a bare taste of such an
heavenly gift.
2. It putteth us on more earnestly to seek after
this gift, and not to rest till we find that we are truly
and really made partakers thereof.
: 3. It should make us careful in proving our faith,
whether it be a true justifying faith, or rnerely hypo-
critical and temporal.' Hereof see The Whole Armour
of God, on Eph. vi. IG, sec. 12, 35, &c.
Sec. 34. Of bcinff made partakers of the Holy Ghost.
The third step whereupon apostates are here said
to ascend is in these words, ' And were made partak-
ers of the Holy Ghost.'
Of the meaning of this word partakers, see Chap,
iii. 1, Sec. 17.
Of this title Holy Ghost, see Chap. ii. 4, Sec. 35.
The Holy Ghost is here metonymically put for the
gifts and operations of the Spirit of God, which he
worketh in men. In this sense this title Holy Ghost
is frequently used, as Acts viii. 15, and xix. 6. This
is evident by joining of the gifts themselves to the
Spirit ; thus, ' The Spirit of wisdom, the Spirit of
counsel, the'Spirit of knowledge,' &c., Isa. xi. 2. So,
' The Spirit" of faith,' 2 Cor. iv. 13.
They properly arc said to be ' made partakers of the
Holy Ghost,' in whom the sanctifying Spirit hath
wrought special spiritual gifts, such as are above na-
ture ; even such as cannot be attained either by the
instinct of nature, or by any help of man, without an
especial work of the Holy Ghost. Such were those
moral virtues which were wrought in him, of whom
it is said, ' Jesus loved him,' Mark x. 20, 21. Such
was that counsel wherewith Ahithophel was endued,
2 Sam. xvi, 23, and that ability which Saul had to
govern the kingdom, 1 Sam. x. 9, and xi. G, and that
gift of prophecy and working of miracles that was be-
stowed on them whom Clirist would not acknowledge.
Mat. vii. 22, 23, and that obedience which Herod
yielded to John's ministry, Mark vi. 20, and that re-
joicing which the Jews had in that light which John
held forth, John v. 35.
' That is, temporary.' — Ed.
Quest. Can hypocrites and reprobates partake of the
gifts of the sanctifying Spirit ?
Ans. Yes, they may partake of such gifts as the
sanctifying Spirit worketh, though not of his sanctify-
ing gifts. They are said to be made partakers of the
Holy Ghost, because that Spirit which sanctifieth
others doth work these gifts in them ; and because
many of those gifts which are wrought in them prove
in others to be sanctifying gifts ; as knowledge, wis-
dom, faith, repentance, fear of God, temperance, and
such like.
The difference betwixt that participation of the
Holy Ghost, which they who are effectually called and
they who are only formally called have, lieth in three
things especially.
1. In the kiinl of them. For the former are altered,
and renewed in their nature. In this sense saith
David, ' Create in me a clean heart, 0 God ; and re-
new a right spirit within me,' Ps. Ii. 10. The other
are only restrained ; as Saul and Ahithophel were.
This difference is herein discerned, in that they who
.are effectually called are wrought upon throughout, as
David, who is said to have a perfect heart; but the
other in some respects only, as Abijam, 1 Kings xv.
3, and Herod, Mark vi. 20.
2. In the use of them. Renewing gifts are for the J
good of the parties themselves, even their own salva- |
tion, Eph. ii. 8, 1 Peter i. 9. Restraining gifts are
for the good of others ; in which respect the apostle
saith that they are ' given to profit withal,' 1 Cor. xii.
7 ; such was Ahithophel's prudence, 2 Sam. xvi. 23.
These gifts are as the lantern in the admiral's ship,
for the good of the whole navy.
3. In the continuance of them. Renewing gifts are
permanent, they never decay, Rom. xi. 29.
The other are like the corn sown in stony ground,
which endureth but for a while, Mat. xiii. 21. If they
continue the whole time of a man's life, yet then they
clean fall away. ' For when a wicked man dieth, his
expectation shall perish,' Prov. xi. 7.
Quest. What difference is there betwixt the second
and third step ; namely, betwixt tasting the heavenly
gift, and being made partakers of the Holy Ghost?
Ans. Though the second may be comprised under
the third, for the taste of the heavenly gift is wrought
by the Holy Ghost ; yet by the latter, such elTects as
follow upon the former, and are extraordinary evi-
dences of the work of God's Spirit in men, are meant.
The effects are such as make a difference betwixt a
diabolical and hypocritical faith. For the devil be-
lieves and trembles, James ii. 19 ; but many hypo-
crites who are outwardly called believe and rejoice, aa
the Jews did, John v. 35, and Herod, Mark vi. 20.
This joy presnpposeth comfort and contentment ; and
restraineth from many sins, and putteth upon the
practice of many duties. Extraordinary evidences of
God's Spirit are those gifts which the apostle reckon-
eth up, 1 Cor. xii. 8-10. These confirm the truth of
Ver. 4-6. J
GOUGE ON HEBREWS.
17
God's word to themselves and others. Thus they
prove the more useful ; in which respect they who fall
from them are the more inexcusable.
That which is here said of hypocrites being ' made
partakers of the Holy Ghost,' should work care and
diligence about trying and proving those gifts of the
Spirit which we think we have, and not upon every
work of the Spirit too rashly infer that we are cer-
tainly sanctified, and shall undoubtedly be saved.
Sec. 35. Of tasting of the good u-orcl of God, ver. 5.
The fourth step whereon hypocrites ascend towards
salvation is thus expressed, ' AJad have tasted the good
word of God.'
This metaphor, taste, is here used in the same sense
wherein it was before, Sec. 33.
Of this phrase, icord of God, see Chap. iv. 12,
Sec. 69.
By the good icord of God,^ xaXlv, he meaneth the
gospel, which, according to the G-reek, and our Eng-
lish notation, also signifieth a good word, a good speech,
or good message and tidings. Hereof see more Chap,
iv. 2, Sec. 16.
The gospel brought the best tidings that ever was
brought to any. The sum thereof is expressed John
iii. 16.
The law also is called good, Kom. vii. 12 ; but a
thing may be styled good two ways : 1 , in the matter
of it ; 2, in the effect that proceedeth from it.
The law, in regard of the matter of it, is most pure
and perfect, no corruption, no falsehood therein ; and
in this respect it is also st3'led holy and just, Eom.
vii. 12.
The gospel is not only good in the matter of it, but
also in the profit and benefit of it. The law to a sin-
ner, in and by itself, brings no profit ; but the gospel
doth, by making known a Saviour, and the means of
attaining to salvation by him ; yea, further, the gos-
pel is a word of power, enabling sinners to observe
the condition which it requireth of them. In this re-
spect it is styled 'the power of God unto salvation,'
Kom. i. 16 ; for want of this power, the law is said to
ibe a killing letter, a ministration of death, 1 Cor. iii.
6, 7, but the gospel the word of life.
To taste of the good word is not only to be enlight-
ened in the truth thereof, which was comprised under
the first step. Sec. 32, but also to have an apprehen-
sion and sense of the benefit of it, namely, of God's
love to man, and of his gracious offer of Jesus Christ,
and of pardon of sin and eternal salvation in and with
Christ ; such a taste this may be as for the time to
■work a sweet smack, but yet to bring no true fruit nor
lasting benefit to him that hath it.
This degree exceeds the other three in two especial
respects :
1. In that it followeth after them, and pre-suppos-
^ Of the extent of this epithet ffood, see Chap. xiii. 9, Sec.
127.
Vol. II.
eth them to be first wrought in a man ; for upon en-
lightening and tasting of the heavenly gift, and par-
taking of the Holy Ghost, a man feels such sweetness
in the means whereby those gifts were wrought as he
doth exercise himself the more therein. He reads the
word, and performs other duties of piety privately,
and frequents the public ordinances of God, and that
with some joy, in that he feels a smack of sweetness
in them, Mark vi. 20, Mat. xiii. 20, John v. 35.
2. In that this good word is a means further to
build up them who have been enlightened, and tasted
of the heavenly gift, to build them up further in grace,
and more and more to assure them of God's love, and
of all those good and precious things which Christ by
his blood hath purchased. Acts xx. 32.
The diflerence in tasting the good word of God be-
twixt the upright and hypocrites consisteth especially
in this, that the upright do not only taste the sweet-
ness of it, but also feel the power of it in their souls.
There is such a diflerence between these as is betwixt
the corn sown in the stony ground and in the good
ground. Mat. xiii. 20, 23. Hypocrites only taste it.
The upright eat it also, Ezek. iii. 3. David hid God's
word in his heart, Ps. cxix. 11. The gospel came
unto the Thessalonians ' not in word only, but also in
power,' &c., 1 Thes. i. 5. The Romans * obeyed
from the heart that form of doctrine which was de-
livered to them,' Rom. vi. 17. This is that hearing
and keeping of the word whereupon Christ pronounceth
a man blessed.
This nearly concerns us who have any way tasted
the sweetness of this good word of God, not to con-
tent ourselves with a mere taste, but so to eat it, so
to believe it, so to conform ourselves thereby, as we
may live thereby both here and hereafter, Isa. Iv. 3.
Sec. 36. Of tasting the powers of the world to come.
The fifth and last step whereon hypocrites ascend
toward salvation is in these words, and the powers of
the world to come. The verb in the former clause,
yivaa'Mhouc, thus translated, have tasted, is here under-
stood, and that in the same sense wherein it was there
used.
Many expositors do here understand the mili-
tant church under the gospel to be meant by this
phrase, world to come, as it was Chap. ii. 5, Sec. 41.
But,
1. There is not the same Greek word here put for
the world as was there. The word there used, o/xou-
lj.i)iriv, signifieth a place of habitation, and is frequently
put for the earth. But the word here used, a/wv, sig-
nifieth a perpetual duration of time. Hereof see
Chap. i. ver. 2, Sec. 18.
2. This text doth not so well bear the interpreta-
tion of the militant church as that ; here the trium-
phant church is meant. For this clause hath refer-
ence to the two last principles before mentioned, of
the resurrection and eternal judgment. Besides, it
B
18
GOUGE ON HEBREWS.
[Chap. VI.
is the highest step and degree that an hypocrite can
attain unto.
3. The things which they intend who take the
world to come, in this place, for the militant church,
are gifts conferred on the church of the New Testa-
ment, which are comprised under the third step,
namely, jiaitahivff of the liohj Ghost.
I take the state of the triumphant church in heaven
to be here meant by the iwikl to cone, fMsM^ovroi
tt'ljJVOC.
Thus is this phrase most properly and frequently
used. Thus it is opposed to the world where here we
live. For every one hath two worlds : one here present,
the other to come. The tcorhl to come is indufiuitcly
put for the future glorious estate of saints, though
to the reprobate the world to come is a time and place
of horror and torment, Luke xii. 3G. Thus resun-cc-
tion is indefinitely put for resurrection to life, because
resurrection to condemnation is as no resurrection ;
for such as are raised thereto were better not be
raised at all.
By the poicers of this world to come, those excellent
privileges whereof saints are made partakers in heaven
are meant. These are, communion with God, Father,
Son, and Holy Spirit ; with glorious angels and glori-
fied saints ; the perfection and glory of their souls
and bodies, and of all the powers and parts of them ;
immunity from alWvil ; fulness and satiety of all
happiness ; and these unchangeable, everlasting.
These privileges are called duvd/iug, powers, a 6-jiafiat,
possum.
1. Because they are evident eflects of God's mighty
power.
2. Because they are ensigns and trophies of power,
victory, and triumph over all our enemies.
3. Because no adverse power can ever prevail
against them that are in that world to come. They
are firmly established in Christ.
Hypocrites are said to taste of these powers, in that
they have such an ajiprehension of that surpassing
glory as to be enamoured and ati'ected therewith ; as
he that said, ' Blessed is he that shall eat bread in
the kingdom of God,' Luke xiv. 15. Balaam had a
taste hereof, which moved him to say, ' Let me die
the death of the righteous, and let my last end be like
his,' Num. xxiii. 10. Though that glory and happi-
ness be here concealed from our sight and sense, yet
by faith, and that a temporary faith, it may be dis-
cerned and tasted. Thus they who are enlightened
and have tasted of the heavenly gift, and have been
made partakers of the Holy Ghost, and have tasted
the good word of God, may also taste the powers of
the world to come.
This step of an hypocrite's ascending towards
heaven, is apparently higher than all the rest. The
things themselves are the greatest privileges of saints,
and a taste of them far surpasscth nil the former
tastes. Hereby an hypocrite's conceit may be, as
it were, rapt out of his body, and out of this world
into heaven ; and he may be brought lightly to esteem
all this world in comparison of the world to come.
It was the gi-eatest prerogative that any had, who
died in the wilderness, to see the land of Canaan,
which was vouchsafed to Moses alone, Deut. xxxiv. 1.
Even so, it is the greatest privilege of any that never
enter into that glory, to have this taste of the powers
of the world to come.
In this privilege there is a great diflference betwixt
the hypocrite and upright, in that the hypocrite con-
tents himself with a bare apprehension of such excel-
lencies, and a presumptuous conceit of some right
that he may have thereunto ; but he doth not tho-
roughly examine himself, whether he be fitly qi;alified
for the same, nor is he careful to get true and sure
evidences thereof, w'hich the upright with the utter-
most of his power endeavoureth to do. Briefly to sum
all, these are the steps whereupon such as miss of
salvation may ascend towards it :
1. Their mind may be supernaturally enlightened
in the mysteries of the word.
2. They may have faith in those heavenly promises, 1
which by the word of God are revealed. '
3. They may have spiritual fruits of faith wrought
in them by the Holy Ghost ; as outward restraint
from sin, practice of many good things, inward
joy, &c.
4. A sweet apprehension of the gospel to be that
good word of grace which bringeth salvation unto all
men.
5. An inward sight and sense in spirit of that
eternal glory and happiness which is provided for the
saints.
Seeing that a hypocrite may go thus far, and yet
come short of heaven, how diligent ought we to be in
the trial of the truth of grace. \Ve have before shewed
in every branch difi'erences betwixt the upright and
hypocrite. In brief, the knowledge of the upright is
experimental, their faith unfeigned, the work of the
Holy Ghost renewing, the good word abideth ever in
them, and they have assured evidence of their future
happiness.
Sec. 87. Of an hypocrite's fall, ver. 6.
The apostle having declared in the two former
verses how far an hypocrite may ascend on the ladder
of salvation, in this sixth verse he declareth how far
he may fall down. The main point is expressed in
this phrase, i/ theij shall fall away. In Greek thus,
and falling away. For it depends on the former,
thus, 'it is impossible, that person enhghtened, &c. ;
and falling away,' &c.
The Greek particle, rra^acnaoirai, is a compound,
and here only used, and nowhere else throughout the
New Testament. The simple verb, cr/Vrw, signifieth
to fall. Of it see Chap. iii. 17, Sec. 168. The pre-
position rrapcc, with which it is compounded, signifieth
I
Ver. 4-6.]
GOUGE ON HEBREWS.
19
from. The compound verb, va^wTri-Trroj, to fall from a
thing, or to fall clean away. The metaphor may be
taken from an house that is fairly built above ground,
but the foundation thereof not sound. The fall of
such an house useth to be a total or universal fall, not
of this or that part alone. Christ, speaking of the
fall of such an house, saith, * Great was the fall of it,'
Mat. vii. 27.
This metaphor may also be taken from a man that,
having ascended high on a ladder, falleth down to the
bottom, and so bruiseth his body and breaketh his
bones, as he is not able to rise up again. Thus the
falling here spoken of, is not a falling away only from
some particular graces and gifts received, nor from
some measure of them, but a total and universal falling
from them all, as in ' the angels which kept not their
first estate, but left their own habitation,' Jude 6.
That the fall here spoken of may the better be dis-
cerned, I will here more distinctly shew how far such
as profess the gospel (for the description before men-
tioned, vers. 4, 5, is of such) may fall.
Falling away may have respect to the measure or
continuance of gi'ace.
In regard of the measure, some fall away in part,
some in whole.
In regard of continuance, some so fall as they re-
cover themselves again, some so as they can never be
recovered.
Both the degrees of the measure, namely, partial
and total, have respect to the outward profession, and
to the inward disposition of him that falleth away.
In profession he falleth away in part who denieth
some of those principles of religion which formerly he
professed, as Peter and Barnabas, Gal. ii. 12.
In disposition he falleth away in part, who, through
his own weakness, carelessness, or temptations, de-
cayeth in those graces which once he had, at least in
the measure, power, and comfort of them. Hereof
see Chap. iii. 12, Sec. 136.
In profession, he wholly falleth away who renounc-
eth all his religion, even that whole faith which once
he professed ; as those Levites in the captivity, whom
God afterwards, though they repented, would not ad-
mit to offer sacrifice before him, Ezek. xliv. 9, 10,
and many Christians in the ten fiery persecutions,
f and many of our countrymen in Queen Mary's days.
They in disposition wholly fall away who do not
only deny the faith, but also clean put away a good
conscience, 1 Tim. i. 19, and iv. 1, 2. Hence fol-
ioweth hatred of the truth, persecution against the
preachers and professors thereof, and blasphemy
against Christ himself. Such were many of the
Pharisees, Mark iii. 30 ; Hymeneus and Alexander,
1 Tim. i. 20, and Julian. These and such other fall
away toti, wholly, in outward profession and inward
disposition, in tongue and heart ; and a toto, from the
u'hole, even from all the articles of Christian religion ;
and in totum, to the whole, or for ever, even with a
settled peremptory resolution never to return to the
religion again.
They that fall away in these last respects are such
as are here meant.
Seeing there are such degrees of falling away, let
us take heed of proceeding from one degree to another.
Let us carefully look both to our profession and dis-
position. If by our own weakness, or any temptation,
we be brought any way to decay in grace, let us not re-
nounce the faith. If by fear or other temptation we
be brought to deny it, let us not put away a good
conscience. If in part we be brought to do it, let us
not still go on to add one degree to another, so as we
should wholly fall from the whole for ever, which is a
most fearful case.
The fore-mentioned degrees of falling away are to
be noted, against the errors of Novatus.^ He lived in
the year of our Lord 253. He came from Africa to
Rome. There fell an emulation betwixt him and Cor-
nelius, bishop of Rome, that Cornelius had admitted
into the church, upon their repentance, some that had
fallen away in the seventh persecution under Decius.
Hereupon Novatus published that none who had
ofi'ered sacrifice to the heathen gods were to be ad-
mitted to repentance. He pressed this text to justify
his error.
Some of the Latin fathers'* and others, papists' and
Lutherans,* have, upon a misinterpretation of this
text, and other passages in this epistle, denied the can-
onical authority thereof.
Concerning the point in question, to deny this
epistle to be canonical, because it avouch eth that ' it
is impossible to renew again unto repentance ' such
as are there described, is, nodum scindere, non solvere,
to cut, not to untie the knot.
That which the apostle here speaketh of is the ' sin
unto death,' 1 John v. 16, which is the ' sin against
the Holy Ghost ; ' but every outward denying of the
fiiith for fear of persecution, is not the sin against the
Holy Ghost. For Peter did as much. Mat. xxvi. 70,
&c., yet, upon his repentance, was continued and con-
firmed in his apostleship, John xxi. 15, &c.
It is said of Novatus, that he was so puffed up
against those that fell, as if there remained no hope of
salvation for them.^
The Novatians affirm that not only sacrificing to
idols, but also many other sins, are sins unto death.
^ Novatus ab ecclesia Eomana discessit, quod Cornelius
episcopus eos ad comraunionem admiserat, qui in persecu-
tione ab imperatore Decio excitata diis sacrificaverant. —
Niceph. Histor. Eccles., lib. xi. cap. 14.
2 Teitul., Cyprian, Lactant., Arnob.
3 Cajetan. ^ Magdeburg.
5 Contra lapsos inflatus, qiiasinulla illis reliqua esset sal-
utis spes. — Euseb. Histor. Eccles., lib. vi. cap. 43. Novatiani
asserunt, nonsacrificia deorum tantum, sed multa etiam alia,
esse peccata ad mortem. — Niceph. Hist. Eccles., lib. xiv. cap.
24. Foenitentiam et benignitatem Dei e medio sustulerunt.
— Sozom. Hist. Eccles., lib. viii. cap. 1.
I
20
GOUGE ON HEBREWS.
[Chap. VI.
Thus they left no place for repentance, nor for the
grace of God, cspcciall}' to such as iu times of perse-
cution yielded to idolatry.
Herchy we see how dangerous it is to mistake and
misapply the sense of sacred Scripture.
Sec. 38. Of iJic impnssihilitii of apostates' renovation.
Of those who totally fall away, it is here said, that
it is * impossible to renew them.' This word abijvaTov,
■impossible, is a compound. The simple verb d-jm/j,i,
possum, whence it is derived, signifieth to be able ; so
as it intcndeth blvafii;, potcutia, a power, but the
privative preposition a taketh away all power.
A thing is said to be impossible two ways : 1, im-
properly ; 2, properly. That improperly is said to
be impossible, which can hardly be done. Thus doth
Christ himself use the word. For where he had said,
* How hardly shall they that have riches enter into the
kingdom of God ?' he addeth, concerning the very
same point, ' with men it is impossible,' Mark x,
23, 27.
A thing properly is said to be impossible, simply,
or upon condition.
That is simpJij impossible which never was, is, or
can be. Thus it is said, that * it is impossible for God
to lie,' ver. 18. See Sec. 1-il.
Upon supposition a thing is said to be impossible,
either in regard of some present impediment, or of a
perpetual impotency iu nature.
It was a present impediment in that course which
Christ had set down to work miracles amongst those
that did believe, that Christ * could do no mighty
■work' among his own kin, Mark vi. 4, 5, Mat. xiii. 58.
In regard of a perpetual impotencj' in nature, * it
is not possible that the blood of bulls and goats should
take away sins,' Ueb. x. 4.
Some take impossible in this text, in the first sense,
for Jiardhj.
Others for a present supposition, which may be
taken away. But the reasons following do evidently
demonstrate, that a permanent and perpetual impos-
sibility is here meant ; and that in regard of the
course which God hath set down to bring men to re-
pentance.
In this impossibility lieth a main difference betwixt
the sin here meant and all other sins. For there are
many sins, which in the event arc not pardoned, yet
are pardonable. In which respect Christ saith, in
opposition to this sin, * All sins shall be forgiven,'
Mark iii. 28, that is, mau be forgiven, or are par-
donable.
Sec. 30. Of reneuintj ar/ain.
That which is here said to bo impossible, is thus
expressed, ' to renew them again unto repentance.'
The Greek word avay.anl^iiv, translated to renew, is
a compound. The root, xamg, whence the simple
verb is derived, signifieth nciv. Thence a verb, xamu,
xa/w'^w, novo, to malce new. The preposition ava,
with which the verb is here compounded, signifieth
ar/ain. The verb compounded herewith, avaxa/w'^w,
renovo, to renew. This hath reference to man's cor-
rupt estate, into which he fell by Adam's first sin.
]\Ian's first estate was after God's image. Gen. i. 27.
It was a new, fresh, flourishing, glorious estate. Man's
corrupt estate is resembled to an old man, Eph. iv.
22, Kom. vi. G. To have this old estate altered is
to be, uvaxaivo'j/ivjo;, renewed. Col. iii. 10 ; and the
grace itself is styled avaxa/i wo"/;, renovatio, renewing,
Rom. xii. 2, Titus iii. 5.
The conjunction 'rrdXiv, added hereunto, and trans-
lated again, hath reference to the falling away of those
who were once before renewed, at least iu appearance.
And it intcndeth a renewing again of him that had
becrf before renewed. For it presupposeth a man to
have cast ofl' the old man, and to have purged out
the old leaven ; and so after a sort to have been made
' a new man,' ' a new lump ;' so as ' having escaped the
pollutions of the world, through the knowledge of the
Lord and Saviour Jesus Christ, they are again en-
tangled therein, and overcome, the latter end is worse
with them than the beginning,' 2 Peter ii. 20. Such
an one, if he be recovered, must have a second new
birth, a second renovation ; and this is it which the
apostle saith is impossible.
That which is here said of the new lump, and new
man, from which they fall, is to be understood of one
so taken to be in the judgment of charity.
The word dvazaivi^siv, translated to renew them, is
of the active voice. In this respect it is diversely
applied.
Some refer it to apostates themselves ; some to
ministers ; some to the word ; some to God. I sup-
pose that, without any contradiction, it may be referred
to each and every of them ; for,
1. It being applied to the apostates themselves, it
impHeth, that they cannot rise again, repent, and
turn to God : in that they have deprived themselves
of all that spiritual ability which was before wrought
in them.
2. Applied to ministers, it implieth that they,
though by virtue of their function and ministry they
did formerly work upon these apostates, and still con-
tinue to work upon others, yet now to these their
labour is altogether in vain ; they can no more work
upon them.
3. Applied to the word, it implieth that that which
is a savour of life to others, is to such apostates a
savour of death, and a killing letter.
4. Applied to God, it hath respect to his will, his
determined purpose, and uuchangeaLlc truth, and so
proves to be impossible. For as it is impossible that
God should lie, so it is impossible that God shonk
alter his determined purpose and resolution, ver. 18.
But to take away all dispute about this point, il
may indefinitely, without respect to any particular per-
Ver. 4-6.]
GOUGE ON HEBREWS.
21
son or means, be thus translated, * it is impossible to
renew them ;' or it may be taken in sense passively,
thus, ' it is impossible that they should be renewed
again.' Thus some interpret it.
Sec. 40. Of repentance the icmj to salvation.
That whereunto apostates cannot be renewed again
is here said to be /ji^srdvoia, repentance. Of the nota-
tion of the Greek word translated repentance, and of
the general nature thereof, see Sec. 8.
Some of the ancient fathers understand by this
word repentance, that solemn form of repentance which
■was used in the primitive church, for admitting such
into the church again, who for fear of persecution had
denied the Christian faith, or otherwise had com-
mitted some foul and scandalous sin.
But surely that cannot be here intended ; for,
1. We do not read of any such form in the apostles'
time.
2. There is no impossibility of bringing men to such
a form. The greatest apostate that ever was con-
fessed his sin, and outwardly repented himself. Mat.
xxvii. 3, 4, and probably might have been brought to
such a form.
3. To bring sinners to a public form of repentance,
doth not sufSciently express the emphasis of this
phrase, to renew, ug, %into, repentance, or by re-
pentance.
4. This phrase, ' whose end is to be burned,' ver. 8,
will hardly admit such an interpretation.
Eepentance, therefore, must here properly be taken
for a change of the heart ; or for such an alteration of
mind and disposition as may produce a new life and
conversation. It is impossible that the apostate be-
fore mentioned should have a new heart.
Mention is here made of repentance, because it is
the only means of recover^', and the way to salvation,
Luke xiii. 3, 5. So as the apostle here implieth, that
it is impossible they should be saved, and that upon
this ground, because they cannot repent. For repent-
ance is necessary to salvation. This is the doctrine
of the prophets, Isa. i. 16, 17, Jer. iii. 1, Ezek.
xxxiii. 11 ; of the forerunner of Christ, Mat. iii. 7 ;
of Christ himself. Mat. iv. 17 ; and of his apostles,
Mark vi. 12, Acts ii. 38.
1. Repentance is necessary for justifying God's
mercy ; that it may appear that his free grace in par-
doning sin giveth no occasion to continue in sin ; but
rather to break off sin. For by repentance sin is
broken off.
2. Hereby the clamour of the law against the gos-
pel is answered, in that they whose sins are par-
doned do not continue in sin, but rather repent thereof;
for Christ * came to call sinners to repentance,' Mat.
ix. 13.
3. The mouth of the damned is stopped, in that
such sinners as are saved repented, which the damned
did not, Luke xvi. 25.
4. By repentance men are made fit members for
Christ, yea, and a fit spouse for him, Eph. v. 26.
They are also fitted hereby for that place whereunto
nothing that defileth can enter, Piev. xxi. 27.
1. This discovereth the vain hopes of them who,
going on in sin, look for mercy. These are ' the
ungodly men, who turn the grace of our God into
lasciviousness,' Jude 4. ' The grace of God, that
bringeth salvation, teacheth that, denying ungodliness
and worldly lusts, we should live soberly, righteously,
and godly,' &c., Titus ii. 11, 12.
2. This is a strong motive to such as have fallen
away, and desire recovery, and to be freed from wrath,
vengeance, and damnation, to repent ; otherwise they
cannot but perish, Luke xiii. 3, 5. Whensoever there-
fore thou goest to God for mercy, renew thy repent-
ance, 1 Tim. ii. 8, Ps. xxvi. 6 ; otherwise thy
prayer may be rejected, yea, and prove an abomina-
tion, Ps. Isvi. 18 ; John. ix. 31 ; Isa. i. 13, &c.
Take heed lest continuance in sin harden thy heart,
and make it impenitent, Rom. ii. 5.
We ought the rather to take the opportunities which
God aflordeth of repentance, because repentance is not
in man's power. ' No man can come to Christ except
the Father draw him,' John vi. 44. ' It is God which
worketh in men, both to will and to do of his good
pleasure,' Philip, ii. 13, Therefore saints have ever
called upon God to turn them, Jer. xxxi. 18 ; Lam. v.
21 ; Ps. Ii. 10.
Men are wholly prone to evil by nature, as heavy
things to fall downward.
It is therefore a very vain conceit to think that a
man can repent when he will. Satan doth exceedingly
beguile men herein. This makes many to lead all
their life in sin, upon conceit that at their death they
may repent. Hereof see moi'e in The Whole Armour
of God, treat, ii. part iv. of righteousness, on Eph. vi.
14, sec. 12.
Sec. 41. Of apostates crucifijing to themselves the Son
of God afresh.
The apostle having denounced a most fearful doom
against apostates, in the latter part of the sixth verse,
demonstrateth the equity thereof, in these words,
seeing theij crucifj to themselves the Son of God
afresh, &c.
These words, seeing they crucify afresh, are the in-
terpretation of one Greek compound participle, avaarau-
^ouv-ag, which word for word may thus be translated,
crucifying again. Our English hath well set out the
sense and emphasis of the word.
The root, aravsog, from whence the simple verb is
derived, signifieth a cross, Mat. xxvii. 32. Thence is
derived a verb, crauohoj, which signifieth to crucify, Mat.
xxvii. 22. To crucify is properly to nail to a cross, or to
hang upon a cross. This was the death whereunto
Christ was put, Mat. xxvii. 35.
In reference hereunto the apostle here useth this
22
GOUGE ON HEBREWS.
[Chap. VI.
compound, cntcifying agaw. For tbo adverb, ctka,
with which it is compounded, signifieth again. This
compound is here only used, and nowhere else in the
New Testament. It impHeth two things :
1. That the aforesaid apostates did so obstinately
reject all the bcnclit of Christ's former death upon the
cross, that if they should receive any benefit from
Christ and his sacrifice, Christ must be crucified again.
2. That they made themselves like to the bitterest
and deadliest enemies that ever Christ had, who were
those Jews, whom nothing would satisfy but the death
of Christ, even that ignominious, painful, and cursed
death of the cross. For when the judge asked what
he should do with Jesus, they answered, ' Let him be
crucified,' Mat. xxvii, 22. Such is that hatred and
maHce of apostates, that they would, if they could,
have him crucified again. Not unfitly therefore do
our last English translators use this word afirsh, for
when the wounds of him that hath been healed are
opened andbleed again, we use to say, thcg bleed afresh.
This then implieth, that though Christ hath finished
to the uttermost whatsoever was to be endured on
earth, and is now in rest and glory in heaven, yet
they would have all his sutierings afresh, all anew.
They would have him sufler and endure as much as
ever he did before.
To meet with an objection that might be made
against this crucifying of Christ again, that it is a
matter simply impossible for all the men in the world
to do ; — Christ being now settled a supreme sovereign
in heaven, so as they may sooner pull the sun out of
his sphere, than Christ from his throne ; — the apostle
addeth this restriction, 'ia-oroT;, to themselves, which
imi^lieth two things :
1. That in their own imaginations and conceits
they would do such a thing, they would do as much
as in them lieth to crucify Christ again.
2. That they do so wholly, wilfully, and mali-
ciously reject all the former sufierings of Christ, as to
them themselves he must be crucified again. For
they can have no benefit by his former sacrifice ;
though others may, yet not they.
The person whom they so disrespect and reject is
hero styled, rhv xj'iov roO &iou, ' the Son of God.' Of this
title Son of God, and of that excellency which belongs
to Christ thereupon, see Chap. i. ver. 2, Sec. 15,
and ver. 4. Sec. 41.
There is no other title whereby the excellency of
Christ could more be set forth than this. It shews
him to be not only true God, but also in such a re-
spect God, as he might also become man, and be given
for man. As Son of man he died, and shed his blood ;
as the Son of God, that blood which he shed was the
blood of God, Acts xx. 28. To disrespect such a Son
of man, as by his blood purchased their redemption,
is more than monstrous ingratitude ; but to do this
against him that is also the Son of God, is the
highest pitch of impiety that can be. These four
degrees : 1, to crucify ; 2, to crucify again ; 3, to
crucify again to themselves ; 4, to do all this to the Son
of God ; do manifest a wonderful great aggravation of
the sin of apostates, that they make the invaluable
sacrifice of the Son of God, which hath been oflered up,
and the inestimable price, even the precious blood of
God himself, which hath been paid for man's re-
demption, and is of sufficient worth to purchase a
thousand worlds, to be of no worth to them. Another
sacrifice must be oflered up, and more blood shed, if
such be redeemed. Is not this to ' tread under foot
the blood of the covenant, and to account it an unholy
thing'? Heb. x. 29.
Sec. 42. Of aiwstatcs putting the Son of God to an
open shame.
Yet further to aggravate this sin of apostates, the
apostle addeth another word, TasaSs/y/xar/^on-a?, thus
translated, inU to an open shame. This is a compound
word. The simple biiMviu, ostendo, signifieth to
shew. Mat. iv. 7. Thence a noun, dily/xa, which
signifieth a spectacle, or an example, Jude 7, and
a verb, fis/y/o-ar/^w, which signifieth to inake show of,
and thereupon to make an example. From thence
ariseth the compound, rrapadir/fMari'f^oj, here used,
which for the most part is taken in the worst sense,
namely, to make one an example of disgrace, to expose
one to ignominy and open shame. It is used ne-
gatively of Joseph's mind to the Virgin Mary, he
was not willing ' to make her a public example,' Mat.
i. 19.
This compound verb is here fitly and fully thus
translated, ' put him to an open shame.' This is an
evidence of apostates' excessive envy, hatred, and malice
against Christ ; and it hath reference to their malicious
handling of Christ at the time of his death.^ For
they sent men to apprehend him as a thief. When
they had brought him to the high priest, they suborn
false witness against him. The high priest's servants
spit in his face, smite him with their hands and staves.
They deliver him up to an heathen judge. They
choose him rather to be put to death, than a notorious
mm-dcrer. They all cry out to the judge to have him
crucified. Soldiers, after he was whipped and con-
demned, in derision put a purple robe upon him,
plait a crown of thorns upon his head, and put a reed
for a sceptre into his hand. They lead him out to the
common place of execution, making him to bear his
own cross. They nail him to a cross, and so lift him
up, and that betwixt two thieves, for the greater ig-
nominy. They deride him so hanging upon the cross.
They give him gall and vinegar to drink. These and
sundry other ways did they, who first crucified Christ,
put him to open shame.
In like manner do apostates deal with the Lord
Jesus Christ. They blaspheme his name, they dis-
grace his gospel, they persecute his members, and that
* See more hereof Chap. xii. 2, Sec. 19.
Ver. 4-6.]
GOUGE ON HEBREWS.
23
in the sorest and rigourest manner that they can. If
they could, they would pull Christ himself out of
heaven, and handle him as shamefully as he was be-
fore handled ; and all on mere mahce, and that ' after
they have been enlightened, tasted of the heavenly gift,
been made partakers of the Holy Ghost, tasted of the
good word of God, and of the powers of the world to
come.' The fore-mentioned spiteful acts, after such
mercies received, do manifestly demonstrate, that the
sin here spoken of is the sin against the Holy Ghost ;
so as the apostle might well say, that it ' is impossible
to renew them again unto repentance.' Of the nature
of this sin, and of the reason why thjs above other
sins shall never be pardoned, see my treatise of The
Sin against the Holy Ghost, sec. 15, &c., and sec. 27,
&c.
Sec. 43. Of the resolution o/Heb. vi. 4-6.
Ver. 4. For it is impossible for those ivho were once
enlightened, and have tasted of the heavenly gift, and
were made partakers of the Holy Ghost,
5. And have tasted the good word of God, and the
powers of the world to come,
6. If they shall fall aivay, to renew them again unto ■
repentance ; seeing they crucify to themselves the Son of
God afresh, and put him to an open shame.
The main scope of these three verses is, to set out
the state of apostates. In them observe,
1. The inference, in this causal particle /or.
2. The substance, whereof are two parts :
1. The ascent; 2, the downfall of apostates.
Their ascent consisteth of five degrees.
1. Their enlightening, amplified by the time, once.
2. Their taste of the heavenly gift. In this is set
down,
(1.) An act, taste ; (2.) the object, gift, amplified
by the excellency of it, heavenly.
3. Made partakers of the Holy Ghost. Here ob-
serve,
(1.) With what they are endowed, the Holy Ghost.
(2.) How they are endowed therewith, made ^jar-
takers.
4. Have tasted the good word of God. Here again
is expressed,
(1.) The former act, have tasted.
(2.) Another object. The gospel, styled the word,
and ampHfied, 1, by the author, God; 2, by the
quality, good.
5. The powers of the world to come. Here,
(1.) The act is understood.
2. The object is, 1, expressed, powers ; 2, amplified
by the place where they are, ivorld to come.
Their downfall is, 1 , propounded ; 2, proved. In
propounding it, there is,
1. A supposition, under which the kind of fall is
comprised, if they shall fall away.
2. An inference, wherein is noted an impossibility
of recovery. This is, .
1. Generally expressed, it is impossible; 2, par-
ticularly exemplified in two branches.
1. The kind of recovery, to renew ; 2, the means
thereof, unto repentance.
2. The proof of the foresaid point is taken from
two eflects.
The first efiect is described,
1 . By the kind of act, they crucify.
2. By the reiteration thereof, afresh.
3. By the person crucified, the Son of God.
4. By their own damage, to themselves.
The second efiect is thus set out, ' And jnit him to
an open shame.'
Sec. 44. Of observations gathered out of Heb. vi.
4-6.
I. The utmost danger is to be declared. As the note
of inference, for, so the general scope of these
verses, afford this observation. See Sec. 30.
II. Hypocrites may be enlightened. This is here
taken for granted. See Sec. 32.
III. One can be but once enlightened. This also is
taken for granted. See Sec. 32.
IV. God bestoweth gifts on hypocrites. The word
gift intends as much. See Sec. 33.
V. Hypocrites may partake of heavenly gifts. This
epithet, heavenly, gives proof hereunto. See Sec. 33.
VI. Hypocrites have but a smack of the gifts they
have. This metaphor taste implies as much. See
Sec. 33.
VII. The Holy Ghost is the worker of those gifts
that any have. He is therefore metonymically here
put for the gifts themselves. See Sec. 34.
VIII. Hypocrites may be made partakers of the Holy
Ghost. This is here expressly set down. See Sec.
84.
IX. God's word is common to all of all sorts. For
hypocrites are here said to taste hereof. See Sec. 35.
X. Hypocrites do but sip on God's word. They do
but taste it. See Sec. 35.
XI. The gospel is a good ivord. For by this phrase,
good word, the gospel is meant. See Sec. 35.
XII. There is a world yet to come. This is here
taken for granted. See Sec. 36.
XIII. The things of the world to come may be here
discerned. This also is here taken for granted. See
Sec. 36.
XIV. The things of the world to come are as glorious
trophies. This is intended under this word powers.
See Sec. 36.
XV. Hypjocrites may have a sweet apprehension of
heavenly happiness. They may taste the same. See
Sec. 36.
XVI. Hypocrites may totally fall a^vay. The
emphasis of the Greek word translated fall away im-
plies as much. See Sec. 37.
XVII. The fall of apostates is irrecoverable. This
word impossible proves as much. See Sec. 38.
24
GOUGE ON HEBREWS.
[Chap. VI.
XVIII. There is not a second renovation. This
particle afjain intends this point. See Sec. 89.
X]^. Apostates are not capahlc of repentance. They
cannot be renewed thereunto. See Sec. 40.
XX. Ixejicntancc is the way to recovery. Thus much
is intended bj* the mention of repentance about re-
covery. See Sec. 40.
XXI. Ajmstates reject the Son of God. This is
plainly expressed. See Sec. 41.
XXII. Apostates crucify afresh the Son of God.
This is in words expressed. See Sec. 41.
XXIII. Apostates put the Son of God to open shame.
This is also in words expressed. See Sec. 42.
Sec. 45. Of instructing by comparisons. Ileb. vi.
7,8.
Ver. 7. For the earth, which drinheth in the rain
that Cometh oft 2(pon it, and hrinejeth forth herbs meet
for them by whom it is dressed, rcceiveth blessing from
'God :
8. But that which beareth thorns and briers is re-
jected, and is nigh unto cursing ; whose end is to be
burned.
These two verses are an amplification of the fore-
mentioned estate of apostates ; and that by a com-
parison, whereby the equity of God's proceeding
against them is demonstrated : in which respect this
comparison is brought in as a confirmation of the
point, and knit to the former verses with this causal
particle, yas, for.
The proof is from the less to the greater. If the
senseless earth, yri, which after rain and tillage beareth
thorns and briers, be rejected, cursed, and burned:
much more shall reasonable men, who after illumina-
tion and other good gifts, crucify the Son of God, and
put him to open shame, be rejected, not renewed
again, but for ever accursed.
This argument is amplified by the contrary event
of good and fertile ground. For as that earth re-
ceiveth blessing from God, so they who, having
means of salvation aflbrded unto them, go on to per-
fection, shall be blessed of God.
Thus this comparison that is here set down by the
apostle hath reference to those that well use the means
of grace, to encourage them to hold on in so doing ;
and also to apostates, who pervert the means of grace,
to keep men from apostasy.
This manner of the apostle's setting forth his mind
under a comparison manifesteth his prudence, in lay-
ing before his people the equity of what he had de-
livered, and that so as the}' might the better discern
the same, and be the more thoroughly convinced
thereof. Thus might they be the more moved there-
with, and the better edified thereby.
This is it which ministers ought especially to aim
at. Seek, saith the apostle, ' Seek that ye may excel
to the edifying of the church,' 1 Cor. xiv. 12. This
will be best done by descending to the capacity of
people, and by delivering the word after such a man- ■
ner as it may best be conceived, relished, retained,
and yielded unto.
For the foresaid end comparisons are a singular
help. As they are warrantable, so they are profitable
to edification. They have been much used by the
prophets, and by Christ himself. Comparisons are
of use,
1. To help understanding, and that by comparing
things not so well known with such things as we are
well acquainted withal.
2. To strengthen memoiy. For earthly things,
from which comparisons use to be taken, are as coarse
thread or wire, on which pearls use to be put, and
thereby kept from scattering.
3. To work upon affection. For visible and sen-
sible things do use most to work upon men, whether
in matters pleasing and joyous, or displeasing and
grievous.
Quest. How is it, then, that Christ taught people
in parables, * because they seeing, see not ? ' Mat.
xiii. 13.
Ans. 1. When the understanding of hearers is
closed, then they can reap no good by those means
which are useful to others ; as a blind man can reap
no benefit by light.
Secondly, Christ opened not his parables to them
as he did to his disciples, Mat. xiii. 18, &c. Parables
are in this respect useful for instruction, because they
may be applied to all sorts of cases. They have herein
a fitness of teaching above true histories : it is not
lawful to turn from the truth of an history upon any
occasion. But in a parable there is no swerving from
truth, because nothing is delivered for truth.
For well ordering comparisons, observe these
rules : —
First, Take them from common, ordinary matters,
well known and familiar to all of all sorts, especially
to those for whose sakes the pai'ables are used.
Secondly, Let not the matter of them be of matters
impossible, no, nor improbable. So will they be
taken to be untrue, and the use of them lost.
Tliirdhj, Lot them be fitly applied, at least to the
main point in hand ; otherwise it cannot be well dis-
cerned what they aim at.
Fourthhj, Let them be expounded when they ai-e not
conceived, or may be misapplied.
All those rules may be gathered out of Christ's
parables, and his manner of using them ; for.
First, They were taken from ordinary matters, such
as every one knew, as from corn, mustard seed, leaven,
and such other things, or else from familiar stories,
Luke XV. 3, 8, 11.
Secondly, They were all carried with great likeli-
hood of matters to be so as he set them out to be.
Tliirdhj, Christ, in all his parables, had an especial
eye upon the main occasion for which he produced
them, to make that most clear.
Ver. 7, 8.]
GOUGE ON HEBREWS.
25
Fourthly, Christ was careful to expound his parables
to his disciples : sometimes when they desired him to
expound them, Mat. xv. 15, &c., and sometimes of
his own motion, when he was not desired, Mark iv. 34.
Sec. 46. Of the earth's drinking in the rain that oft
Cometh upon it.
If the particular branches of the comparison be duly
applied, the mind of the apostle will be better dis-
cerned.
I conceive that it may be thus fitly applied :
1. The earth, yr\, may set out children of men.
For the heart of man is as the ground, dry of itself,
prone to bring forth all manner of sins, which are as
weeds, briers, and thorns ; but by good tillage, and
sowing it with good seed, and rain seasonably falling
upon it, it may be made fruitful.
Men's hearts, therefore, must be dealt withal as
the ground is out of which men expect a good crop.
If the ground be not ploughed, the seed may lie upon
it as upon a path, and the fowls eat it. If it be not
ploughed deep enough, it may be like the stony ground,
in which that which quickly sprouteth up may quickly
wither away. If briers and thorns be sufiered to
grow where the word is sown, the word may be choked,
Mat. xiii, 19, &c.
2. By dressing, yiusysTrai, the ground, the minis-
try of the word may be meant. For ministers are
God's labourers and husbandmen, 1 Cor. iii. 9. By
preaching the law, men's hearts are ploughed and
harrowed ; by preaching the gospel, they are as dunged
and softened.
Ministers, by well observing the disposition of their
people, and answerably ordering their ministry by in-
struction, refutation, exhortation, consolation, and cor-
rection, may well manure the heart of their people.
3. By r-ain, birog, maybe understood both the word
of God, and also the operation of God's Spirit, without
which all man's labour is in vain, 1 Cor. iii. 6 ; for
man's heart is as the dry earth.
In the use of all means, ministers and people must
look to God, pray to him, and depend on him. ' Be-
hold, the husbandman waiteth for the precious fruit of
the earth, and hath long patience for it, until he re-
ceive the early and latter rain,' James v. 7.
4. This metaphor of drinking, ■Triovija, takes it for
granted that the earth is a dry element, and philosophy
teacheth us that dryness is the predominant quality
in the earth. Wherefore, as a man or beast that is
dry readily driuketh down beer or water, and is thereby
refreshed and satisfied, so the earth. This metaphor
here implieth a receiving and applying the means of
grace, whereby they are refreshed, to men's selves.
The metaphor further implieth a capacity in the earth
to receive the rain, and to be bettered by it. Hard
things receive not any rain into them, nor can they be
mollified thereby. They, therefore, cannot be said to
drink it.
God's word, as here understood by rain, is drunk
in when it is applied to the soul by .faith. Hereupon
faith is oft set forth under drinking, John iv. 14, and
vi. 53, 54, and vii. 37.
Let us therefore, who have the spiritual rain of
God's word afi"orded unto us, be like the earth, and
drink it in, and that by applying it to our own souls.
5. This phrase, that cometh oft npon it, •TroX'ka.xii
s^'^o/jbivov, setteth out the divine providence, which is
ordered according to the need of creatures, and that
in two respects :
(1.) In causing rain to come upon the earth; for
the earth hath not rain in itself. God giveth rain
from heaven. Acts xiv. 17. So doth God cause his
word to come to us, and poureth his Spirit upon us.
(2.) In that rain cometh oft upon the earth.
Though the earth be once thoroughly watered, yet it
will soon be dry again ; as Christ saith of men in re-
ference to the ordinary water which they use, ' Who-
soever drinketh of this water shall thirst again,' John
iv. 13. Therefore God gives ' early and latter rain,'
James v. 7, and that time after time. Thus doth he
afi"ord us his word frequently and plentifully. It is a
sweet rain that cometla oft upon us. The earth doth
not more need this oft coming of the rain than we the
oft preaching of the word.
Let us not therefore lightly esteem this evidence of
the divine providence by reason of the frequency
thereof, as the Israelites did lightly esteem and even
loathe manna that daily fell among them. Num. xi. 6,
and xxi. 5. Let us rather well weigh our continual
need of the word, and the great benefit that we may
reap thereby, and in that respect be thankful for this
plentiful provision.
Sec. 47. Of God's JjJessing on hinging forth herbs
meet for them, by tchom the earth is dressed.
6. Bringing forth herbs declareth the end of sending
rain, and sheweth what is thereupon expected.
By herbs, (Sordvri,^ are meant all manner of good
fruit, whereunto briers and thorns are opposed. Thus
here it is to be taken of those who, enjoying God's
ordinances, do bring forth good fruit.
The verb Tr/.Toufa,^ translated bringeth forth, is pro-
perly used of women's briDging forth children. Mat.
i. 23, 25. Now the seed or root of herbs lieth in the
earth, as a child in the womb of a woman, and when
it sprouteth up, it is as it were brought out of the
womb.
The Greek word translated herb, according to the
notation of it, signifieth such a kind of herb as may
be fed upon, which we call, from the Latin nota-
tion,^ pasture. It implieth therefore such fruit as
is pleasant and profitable.
• A verbo, Boa, pasco ; B/xry.^, pabulum.
2 Thus lust is said to conceive and bring forth sin, James i.
15. The same word is there and here used.
^ Pascuum, plur. pascua ; pastura.
26
GOUGE ON HEBREWS.
[Chap. VI.
Hereapon it becomes as to ' prove what is the good,
acceptable and perfect will of God," Rom. lii. 2, that
we may bring forth such fruit, and do such works as
are intended under this metaphor h^rbs.
7. Tnat we may be the better directed aboat that
good fruit, the apostle thus describes the foreeaid
herbs 'meet for them bv whom it is dressed.*
. The verb yiju^iirau, translated dressed, is a cam-
pooni of two nouns, yn and «*7«», which signify mirdk
and UAour.
The compound noun is translated ' an husbandman,'
Mat. ni. 83. 2 Tim. ii. 6, James v. 7. This title in
English we give to such as till land.
The verb here compounded, ysit^tatj tsja^^fuu
yr,t yi.t, compriseth under it all that skill and pains
which useth to be taken by such as till land.
By them that dress the earth, are here meant minis-
ters of the word. So as fruit meet for them is such
fruit as giveth proof of the ministers prudence, dili-
gence, skill, and £futhfulness, and so be dt for him.
The epithet r3<%r»;, m«tt, is in Greek a compoond.
According to the composition, iv, Un<r, Sirgr, posituSy
it signifieth uteli a«f, otn:, Luke ii. 62, and liv. 35.
Here it signifieth such fruit as is answerable to the
lawino which hath been used to produce it. and that
in the kind, quantity, and quality that is expected.
Such fruit is expected of such as enjoy a faithful.
painful, and powerful pastor. It is said of the hus-
bandman, that he ' waiteth for the precious fruit of the
«uth,' James t. 7. So the Lord, where he afordeth
means, looketh that fruit should be brought fonh, Isa.
V. 2, Luke liii. 6. Such fruit is the end of tillage.
All ye to whom the Lord affords means, take notice
of this end. To be bred and brought up where the
word is preached, safcrainents administered, name
of God called upon, and other holy ordinances ob-
served, is a great privilege. God, who afordeih this
privilege, expects this duty, that fruit answerably be
brought forth. Let us therefore, according to our
duty, with the u:term>>st of our power, endeavour to
satisfy the eipecuiion of the Lord, that he may not
repent of the goodness that he hath done imto us ; as
he repented his making of S-iul king, 1 Sam. iv. 11.
8. The rtvompense of all is thos set oat, norici:h
bietshtf from God.
Blessang, according to the notation of the Greek
vocd otkrymy jea, and of the Latin too, htrnfediaio,
aignifi^h a tfmkimf mi/. It is trapslated/atr ipwc*.
Bom. xri. 18. Thos it is c catrstN^, which
is a fool speech, James iiL 1 . it is attribated
lo ns in leferanee to God, it can miply nothing bat
■iwaking well of him, Rev. v. 12, 13. For that is all
the blwninj; thai we can jield to God.
B«t where it is attribated to God in reSwtte to
vs, it eomprioeth onder it every good thing, that may
make as htppj^ so as all that see it, or hear of it, mav
speak well of oa, £ph. i. 3. See Sec. lOi.
This bleasiag, a froitlol bearar of the word is said
to reerirtf fisraXjUfLZdtn, in that he hath it not in him-
self, or of himself, he must receive it from another.
This act of receiving is set down in the present
tense, to set out the certainty of it. He may be as sure
of it as if he had it in his hand, and did actually enjoy
it. To this purpose the prophets do usually set forth
promises of things to come in the time present, Zech.
ix. 9.
The time present may also be here used in regard
of an actual and present possession of the blessing
here promised. For that blesing may comprise tmder
it both such gifts and graces, as God here in this
world giveth, together with a continual increase of them,
and also eternal glory in the world to come.
This blessing is here said to be from God : God
blesseth with all blessing, Eph. i. 3, James i. 17. This
God undertaketh to do.
1. That every one might have reward, far no erea-
tare can be too great to be rewarded of God, and the
greatest that be need his reward, and he is able to
reward the greatest. Yea, he can reward whole fami-
lies, churches, and kingdoms. On the other side,
God is so giaeiotis, as he accounteth none too mean
to be rewarded of him. ' He raiseth up the poor out
of the dust, and lifteth up the beggar from the dtmg-
hill,* 1 Sam. ii. S. When Dives and all his house
scorned Lazarus, the Lord looked on him, and gave
his angels charge over him. Luke xvi. 20.
2. That they might be sure of their reward. That
which God taketh upon him to do, he will not fidi to
do : ' The Lord is faithful, and will do it,' 1 Thess.
V. 24.
3. That the reward might be worth the having.
God, in bestowing his rewards, respecteth what is
meet for his excellency to give, and accordingly pn>-
portioneth his reward. As a king, when he woald
reward a faithful servant, cfxitent^ not fcimaolf to
give him a Uttie money, but gives him high htmours
and dignities, great lordships, fiur posseasians, many
immimities and privileges, gainful offices, and other
like royal rewards. P^raoh set Josqph OTer all the
land of Egypt, Gen. xli. -41. Such a reward did Darius
give to Daniel, Dan. vi. 2 ; and Ahasaems to Mor-
decai, Esth. viii. 15. As God exeeedrth tiiese and
all other monarchs in greatness, so will his reward be
gieattf.
1. A great eneooxageaient this is, fiur ns to do oar
best in bringing fatih fndi answeralde to the means
that God afibrdeth to us. ' knowing that our labour
shall not be in vain in the Lord, 1 Cor. xv. 5^. Men
maj be ignorant of the good froit which we bring
fnth, as Joseph's master. Gen. xxrix. 19. Or for-
geital, as Hianah's batlor. Gen. xL 23 ; or witting
wink Uiereat, as Nabal, 1 Sam. xxv. 10; or mkeonstrae
it, as Saul. 1 Sam. xrii 7, S ; or envy at it, as Joshua,
Num. li. 29 ; or slander it, as the Pharisees, Mark
iii. 22 ; or peraeeote fior it, as the Jews did, John x.
Si. Agaitxit tlMW Mid all nth<>r like djaennrigpwi niitn
Yeh. 7, 8.]
GOUGE ON HEBREWS.
27
our eyes must be lift up to the Lord, from wliom we
may be sure to receive blessing.
2. This directeth as whither to go for blessing,
even to God, the author and fountain thereof. Be not
like the Israelites, Jer. ii. 13, Isa. xxx. 1, &c. Observe
the means which God hath sanctified for receiving
blessing, and in a conscionable use of them depend on
God for his blessing.
3. Retm-n the praise and glory to God. This is, to
bless him who blesseth thee, Eph. i. 3, Rom. xi. 36.
Sec. 48. Of rejecting that which beareth thorns and
briars. Heb. vi. 8.
The apostle having declared the happy condition of
such as well use the means of grace, addeth thereunto
the woful plight of such as pervert those means. This
particle of opposition, but, sheweth that these two
verses set down contrai-y subjects.
In this verse the apostle foUoweth the former com-
parison. The principal subject mentioned in the
beginning of the former verse, which is earth, must
here be understood, thus, ' But the earth which,
bearing thorns,' kc.
As in our English, so in the Greek, there are differ-
ent words used in the former and this verse. For he
doth not say as he did before, the earth which bringeth
forth, r/xro-jiTa, but which beareth, r/.^houaa. This
latter word in Greek is a compound, and according to
the composition, it signifieth to carry out, as men
carry out a dead corpse, Acts v. 6, 9, 10. It implieth
a thrusting out of that which it is not willing to retain.
The things so brought out are here said to be
thorns and briers. These are not only unprofitable
plants, but hurtful also, by reason of their prickles.
The notation of both Greek words imply a sharp-
ness and prickhness.^ They are oft joined together,
as here, and Mat. vii. 16. So Isa. v. 6, and vii.
23-25.
Thorns were wi-eathed together, and plaited as a
crown on Christ's head, to prick and gall him. With
briers and thorns both, Gideon did tear the flesh of
the princes of Succoth, Judges viii. 7. Both of them
use to grow in the wilderness, Judges viii. 16, and
grounds unfilled, Isa. xxxii. 13.
Under these metaphors are here understood such
sins as most grieve God's Spirit, and are most hurt-
ful to men ; as a renouncing of the Christian faith,
blasphemy, oppression, persecution, and such other
sins.
The land that after good tillage putteth forth such
thorns and briers, is said to be rejected.
The Greek word uooxi/mo:, translated rejected, is a
compound. The simple biy.iiMoc signifieth that which
upon experience and good proof is approved, Rom.
xvi. 10 ; 2 Tim. ii 15. The preposition with which
it is compounded is privative, so as it setteth forth
^ 'Aata.^a, Spira ("Ajtii, CutpU) ; Tji/isXs,-, Tribulus ; (BsXJ,-,
Jacuium).
such a thing or person as can no way be approved,
and thereupon to be utterly rejected. It is oft trans-
lated reprobate, 2 Cor. xiii. 5-7.
Hereby is evidently demonstrated, that they who
despise the means of grace shall be utterly rejected
of God ; even as that land which, after much and
long tillage, is so far from bringing forth a good crop,
as it beareth thorns and briers. This name Lo-ammi
is a title of rejection, Hosea i. 9 ; God's taking away
the hedge of his vineyard, and breakmg down the wall
thereof, proves as much, Isa. v. 5. So doth his
cutting down the fig-tree, Luke xiii. 7, and the putting
of the axe to the root of the tree, Mat. iii. 10, and
leaving Jerusalem desolate. Mat. xxiii. 38. All these
threatenings are actually accomplished upon the Jews ;
and to shew that this case is not proper to the Jews
only, the like is threatened to Christians, Rom. xi. 21.
This may be exemplified in all the churches planted
by the apostles. Where now is Ephesus ? where
Smyrna, and the other golden candlesticks of Asia ?
where Corinth ? where Galatia, and the rest ? Are
they not all rejected ? Where is Rome ? Is it not
a foul nest of unclean birds ?
Common justice requires as much ; whereupon
parents, masters, all sorts of governors, use to do the
like.
Besides, this makes much to the honour of God,
lest otherwise he might seem to patronise such as are
past hope.
Yea, further, this makes to the advantage of such
as are faithful ; for they are hereby admonished to be
more careful in improving the means of grace afforded
unto them, lest otherwise this great mischief should
befall them.
Quest. How may men be said to be rejected ?
Ans. 1. A nation is rejected when the gospel is
taken away from them, and given to another nation,
Mat. xxi. 13.
Ans. 2. A particular assembly is rejected when
good pastors are taken away ; and instead of them
idle and idol shepherds are set over them, whereby
they fall from that which before they seemed to have.
Ans. 3. Particular persons are rejected when they
are given over to hardness of heart, as the Jews were,
Isa. vi. 10. Thus they may stand as dead trees in
an orchard, but at length they shall be cut down. All
particular impenitent persons are utterly rejected by
death.
Obj. So all may be rejected.
Ans. Not so ; for such as bring forth good fruit
are by death transplanted from the nursery of God's
militant church to his glorious orchard of the triumph-
ant church.
Take heed that yon provoke not God to complain,
and say, ' What could have been done more to my
vineyard, that I have not done in it ?' Isa. v. 4. God
hath sent us many ministers time after time, and they
have taken great pains in ploughing, digging, dunging
28
GOUGE ON HEBREWS.
[Chap. VI.
and God hath sent down rain time after time : what
then can ho expected if, instead of herbs, wo bear
briers and thorns ?
Sec. 49. 0/bcinri vir/h inito aositiff.
To add the greater terror, the apostle thus acjgra-
vateth the fearful case of the fore-mentioned sinners
in this phrase, and is nvjh unto ansliifi.
The Greek word -/.ardoa, translated curs'uig, is a
compound. The simple noun, aca, dinr, signitieth
cursing, namely, such cursed speech as proceedoth
out of the bitter spirit of corrupt man, Rom. iii. 14.
It seemeth to be derived from an Hebrew root, "il^^,
inalcdivit, which signitieth to curse. The simple
noun is but once used in the New Testament.
The preposition with which the word of my text is
compounded adds a kind of aggravation. It is put
for the curse of the law. Gal. iii. 10, 13 ; and the
participle compounded with this preposition is applied
to such as arc devoted to hell fire, Mat. xxv. 41.
The word here signifitth that the curse which God
will inflict is not only by word of mouth, but also in
act and deed.
Yet by way of mitigation, this word hyyvi, n'ujh,
is added. Where he spake of good ground, he abso-
lutely said in the time present, * It rcceiveth blessing ;'
but here, as putting ott' revenge for a time, he saith,
* is nigh cursing.' This gives proof of God's patience,
whereof see Chap. iii. 9, Sec. 101.
The connection of this cursing upon the fore-men-
tioned rejecting, is an evidence of God's curse follow-
ing such as are rejected of him ; instance Saul, the
nation of the Jews, and other churches before men-
tioned.
Such seem to be past hope. They have deprived
themselves of blessing, and so made themselves liable
to cursing.
This is a further aggravation.
Sec. 50. Of apostates' end to he burned.
The last clause of this verse, in these words, n-hnae
end is to he bttrncd, is a further prosecution of the fore-
said metaphor ; for of old men were wont to burn
those fields which, after much and long tillage, would
bring forth nothing but briers and thorns.'
That which the apostle here especially intendcth is,
that such as arc rejected of God and cursed shall
assuredly bo cast into hell fire. This is that un-
quenchable fire whereof the IJaptist speakcth, Mat.
iii. 12, and which Christ intendcth, Mat. ix. 43, Sec.
This is thus made known, lest men should lightly
esteem that which was before spoken of rejecting and
cursing. "When God is not seen in shewing mercy,
he will shew himself the more terrible in his judgment.
Many think it is no great matter to be rejected and
cursed. They will say. What if we be deprived of our
ministers ? What if the gospel bo taken away, so
' Steriles incendere profuit agros. — Virr/il. Geurg. lib. i.
long as we enjoy peace and plenty ? But if the burn-
ing here intended were well known and believed, those
forerunners thereof would not be so lightly esteemed.
The Greek noun y.aZaic, translated hurninr/, is not
elsewhere used in the New Testament. It is here
applied to the earth ; for this relative t/c, uhose, hath
rci'ercnce to the earth, vcr. 7. Yet the verb za/w,
urn, nrur, from whence it is derived, is used to set out
the burning of hell fire, Rev. xix 20, and xxi. 8, xa/o-
//.ivoc. And this word is here intended to set out,
under this comparison, the torment of hell ; for there
is no greater torment than that which cometh by
burning.
The burning here meant is made the end of apos-
tates ; for many are prone, upon present prosperity,
to put off the fear of this burning. The apostle,
therefore, puts them in mind of their latter end.
Though God in his patience and long-suffering may
bear with them some time, as he did with the fig-tree,
Luke xiii. 7, yet burning, and that in hell, shall be
their end. Their end is to burning, as the Greek
phrase soundeth, rh r'iXog uc -/.aZgiv. Burning is the
goal whereunto at last the}' shall come. ' The end of
the wicked shall bo cut off,' Ps. xxxvii. 38. This is
exemplified in sundry parables. Mat. iii. 10, and xiii.
42, 50.
' Fret not thyself, therefore, because of evil-doers,'
Ps. xxxvii. 1, though they seem outwardly to prosper.
Consider their end. Read to this purpose Ps. Ixxiii.
Sec. 51. Of the resolution ofHeh. Chap. vi. 7, 8.
Yer. 7. For the earth, which drinlceth in the rain
that Cometh oft upon it, and hringeth forth herbs meet
for them by whom it is dressed, receiveth blessing from
'God:
8. But that luhich beareth thorns and briers is re-
jected, and is niijh unto cursing, wJiose end is to be
burned.
In these two verses, the diflerence between perse-
vering and revolting professors is laid down, both of
them in a comparison taken from the earth : one
from good land, ver. 7 ; the other from bad, ver. 8.
In setting down this comparison we may observe,
1. The occasion of bringing in this comparison, in
this particle /o?-.
2. The expression of the point itself. Hereof are
two parts :
(1.) The state of persevering professors.
(2.) The state of apostates.
1. About the state of the former, four branches are
expressed :
1. The condition of professors. They are as eaW/t.
2. The means aflbrded for their growth, rain. This
is amplified two ways :
(1.) By the coming of it upon the earth.
(2.) r>y the frequency of that coming, oft.
o. Their entertaining the means. This is mani-
fested two ways :
Ver. 9, 10.]
GOUGE ON HEBREWS.
29
1. They drinh it in.
2. They bring forth fruit. This is amplified,
(1.) By the kind of fruit, herhs.
(2.) By the quahfication thereof, meet for tliem
hy ivhom, &c.
4. The issue. This is set down,
1. By their act ; they receive.
2. By the subject matter which they receive, am-
plified,
(1.) By the kind of it, Uessing.
(2.) By the author of it, from God.
2. About the state of the latter, who are apostates,
is set down,
1. The opposition betwixt them and such as per-
severe, in this particle hut.
2. A declaration of their condition. This is set
down,
1. By their effect, which is,
(1.) Generally propounded, they hear.
(2.) Particularly exemplified in two kinds of fruit,
thorns, hriers.
2. By the issue, and that in two branches :
1. They are rejected.
2. They are nigh unto cursing. Here observe,
(1.) The kind of judgment, cursing.
(2.) The limitation thereof, nigh unto.
3. Their end, which is, to he hurned.
Sec. 52. Ohservations raised out o/Heb. vi. 7, 8.
I. Reasonahle men may make God's dealings with
senseless creatures a looking-glass to them. They may
thereby see what to expect from God. This ariseth
from the inference of this comparison, as a proof of
what he had before delivered. See Sec. 45.
II. Comparisons are useful means of teaching.
This ariseth from the general matter of these two
verses. See Sec. 45.
III. Mans disposition is like the earth. This is it
that is here resembled to the earth. See Sec. 4G.
IV. God's word and Spirit are as rain. They
mollify men's hearts, and make them fruitful. See
Sec. 46.
Y. A good heart receiveth God's toord and Spirit
into it, even as the earth receiveth tlie rain. See Sec.
46.
VI. The ivord and Spirit are given to man. This
word cometh intendeth as much. See Sec. 46.
VII. Frequent preaching is needfid. Even as it is
needful that rain oft come upon the earth. See Sec.
46.
VIII. Fruit is expected of those who enjoy means.
This is here taken for granted. See Sec. 47.
IX. Fruit must he wholesome and pleasant. So is
the herh here mentioned. See Sec. 47.
X. Fruit must he ansiverahle to the means ajforded.
This is meet fruit. See Sec. 47,
XI. Ministers are God's hushandmen. These are
they that dress his ground. See Sec. 47.
XII. Fruit-hearers are hlessed. So they are ex-
pressly said to be. See Sec. 47.
XIII. Blessing is received. This also is plainly
expressed. See Sec. 47.
XIV. God is the author of hlessing. It is received
from him. See Sec. 47.
XV. The state of pjerseverers and revolters are con-
trary. This is implied under this particle of opposition,
but. See Sec. 48.
XVI. Apostates thrust out their fruit. The nota-
tion of this word heareth declareth as much. See
Sec. 48.
XVII. Tlie fruit of apostates is very pernicious.
It is as thorns and briers. See Sec. 48.
XVIII. Perverters of good means shall he rejected.
So much is here denounced. See Sec. 48.
XIX. The rejected are accursed. These two judg-
ments are here knit together. See Sec. 49.
XX. God oft forhears instantly to execute the de-
served curse. This word nigh implieth as much. See
Sec. 49.
XXI. Everlasting burning will he the end of apos-
tates. Their end is to he hurned. See Sec. 50.
Sec. 53. Of preventing a prejudicate opinion. Heb.
vi. 9, 10.
Ver. 9. But J beloved, we are persuaded better things of
you, and things that acco)npany salvation, though loe thus
speak.
10. For God is not unrighteous, to forget your ivork,
and labour of love, which ye have shelved toward his
name, in that ye have ministered to the saints, and do
minister.
It was a terrible doom that the apostle denounced
in the former verses against backsliders. Now that
these Hebrews might not thereby be induced to think
that he judged them to be apostates, by a sweet in-
sinuation, he plainly and expressly declareth his own
good opinion of them, and entire afiection toward
them, that so he might make the better way to his
exhortation following, ver. 11, &c.
The first particle, hi, bid, as our English hath set
it, gives evidence of the contrary, namely, that he had
no such opinion of them ; and it implieth a prevention
of a prejudicate conceit, which they might have enter-
tained thereabout. The apostle's meaning may thus
be more fully expressed : ' You may haply think by
that which I have delivered about the case of apos-
tates, that I have reference to you therein, as if I
judged you to be such. But know, that what I spake
before, I spake indefinitely of that estate, whereinto
professors of the gospel may fall. I did not say that you
Vv'ere fallen into such an estate ; neither have I cause
so to think, but rather the contrary. Believe me, I
account you my beloved brethren, and I verily believe
that your estate is far better than that whereof I spake ;
yea, that it is such an estate as will in the end bring
you to eternal salvation.'
30
GOUGE ON HEBREWS.
[Chap. VI.
The apostle doth hereby give us to understand that
conceits, which may aheuate the hearts of hearers from
their ministers, are as much as may be to be prevented.
This doth the apostle much endeavour to do in the
case of the Galatians. He had, in the beginning of
his epistle, thundered out a dreadful curse against all
that should preach any other gospel. He wondered
that they should hearken to any such, and styled them
foolish Galatians ; asking them, ' who had bewitched
them ?' all which might exasperate them, and alienate
their hearts from him. Therefore, to prevent that
mischief, he doth thus sweetly insinuate himself into
them, ' Brethren, I beseech you, be as I am, for I am
as ye are,' &c.. Gal. iv. 12, &c.
So long as a prejudicate opinion of a minister
remains in his people's mind, his ministry cannot well
relish, it cannot edify them. It is as choler in the
stomach, which embittereth the most wholesome and
pleasing food that can be put into it. This made
Jeremiah's prophecy to be so little regarded as it was ;
for thus they say of him, This man seeketh not the
welfare of this people, but the hurt, Jer. xxxviii. 4.
So Ahab of Micaiah : ' He doth not prophesy good
concerning me, but evil,' 1 Kings xxii. 8.
This course of the apostle, in seeking to root out
such roots of bitterness before they spring up and
trouble us, is an especial point of wisdom, and worthy
to be endeavoured after.
Sec. 54. 0/siveet insinuations.
The general and principal intendment of the apostle
is, to insinuate himself into his people's heart, that
they might retain a good opinion of him, as he did of
them. The dependence of these verses upon the
former, the main scope of them, this particle of oppo-
sition but, this loving title beloved, the good persua-
sion he had of them, and hope of their salvation, the
testimony which he gives of their love to God and
man, and the remembrance which he is confident God
had thereof, do all prove as much ; they are all evi-
dent demonstrations of his sweet disposition, and of
his desire to preserve in them .such an afl'ection
towards him, as he had towards them. See ver. 11,
Sec. 76.
Of sweetening reproofs with mild insinuations, see
Chap. iii. 12, Sec. 121.
Sec. 55. Of ministers loving respect to their people.
This title ayaznTo;, beloved, wherein and whereby
the apostle expresseth his affection, is very observable.
It is that whereby God the Father expresseth his en-
tire ati'ection to his only begotten Sou, Mat. iii. 17,
and xvii. 5, and xii. 18. It is translated ' beloved,'
1 Peter iv. 12 ; ' well-beloved,' Mark xii. G ; ' dear,'
Eph. V. 1 ; ' dearly beloved,' Philip, iv. 1. This
title is most frequently applied to a son. Mat. xvii. 5,
1 Cor. iv. 17; yet also to a brother, Eph. vi. 21; and
to a fellow-servant, Col. i. 7.
Of the emphasis of this title, see Chap. iii. ver. 1,
Sec. 17.
Here it sheweth that ministers must bear a loving
respect to their people ; even as a parent to his only
child, or a husband to his wife, or a friend to his
dearest friend ; yea, and testify as much also, as the
apostle here doth. Sundry like expressions are else-
where used to give further proof hereof: as ' brethren,'
1 Cor. i. 10 ; ♦ my brethren,' Rom. xv. 14 ; ' my be-
loved brethren,' James i. 16; * my brethren, dearly
beloved and longed for,' PhiHp. iv. 1 ; * children,'
John xxi. 5 ; ' little children,' ' my little children,'
1 John ii. 12, and iii. 18 ; ' my little children, of
whom I travail in birth again,' Gal. iv. 19. These
and other like insinuations of love do give people to
understand, that their ministers do what they do in
love ; that they instruct in love, that they exhort in
love, that they reprove in love, that they denounce
God's judgments in love ; and thereupon will say,
' Let him smite me, it shall be a kindness ; and let
him reprove me, it shall be as an excellent oil, which
shall not break my head,' Ps. cxli. 5. In this respect
the caveat which the apostle giveth to fathers, Eph.
vi. 4, ' provoke not to wrath ;' and to husbands, Col.
iii. 19, ' be not bitter ;' is to be observed of all that
have an occasion and calling to reprove others. Pro-
vocations are as scalding hot potions, which no pa-
tient can endure to drink down ; and bitterness in
reproof is like gall in the stomach, which it cannot
retain, but will soon vomit it up. Indeed, all re-
proofs and denunciations of judgment seem hot and
bitter ; but testimonies of love cool the heat, and
sweeten the bitterness of them. There must therefore
be manifested good evidences of love, by those who
desire to do good by denunciations of judgment, re-
prehension of vices, and other like sharp kinds of
teaching.
Sec. 56. Of jud(iinf] the best of others.
That the apostle might not seem to flatter those
to whom he gave this title beloved, he plainly declares
his opinion of them in these words, ' we are persuaded
better things of you,' &c.
Of this manner of expressing his mind in the plural
number thus, ' we are persuaded,' see ver. 3, Sec.
24.
The Greek word -riViigfisda implieth such an opinion,
as makes one confident that it is so, as he conceives
it to be. Thus it is said, ' they be persuaded that
John was a prophet,' Luke xx. 6. Matthew, speak-
ing of the same thing, thus expresseth it, ' They held
John as a prophet,' Mat. xxi. 26 ; and Mark thus,
' They counted John that he was a prophet indeed,'
Mark xi. 32. By comparing these evangelists together,
we see, that to hold, or to account a thing to be in-
deed so and so, is to be persuaded that it is so. Thus
is this word frequently used, as Rom. xv. 14, 2 Tim.
i. 5. It is translated 'to have confidence,' Gal. v. 10;
Veil 9, 10.]
GOUGE ON HEBREWS.
31
and to ' be confident,' Philip, i. 6 ; and to * assure,'
1 John iii. 19. In this respect this word is joined
with another that signifieth to know, as Eom. xiv. 14,
Philip, i. 25.
This comparative, ra K^s'irrova, better, which im-
plieth the things that he was persuaded of, hath
reference to the fore-mentioned case of apostates, as
if he had thus expressed his mind, better than to be
once enlightened, better than to have only tasted of
the heavenly gift, better than to be made partakers of
the common gifts of the Holy Ghost ; better than to
have only tasted the good word of God, and the powers
of the world to come, and after all to fall clean away.
We are persuaded that you are better principled than
so ; and that you have laid a better and surer founda-
tion, which will never fail.
By this pattern we learn in general, to take heed
of judging others over rashly ; and particularly, of
judging professors to be hypocrites, and such as will
prove apostates. This is that judging which Christ
expressly forbids. Mat. vii. 1 ; and therefore another
evangelist adds this inhibition to us, ' condemn not,'
Luke vi. 37.
Rash judging, especially in this kind, is first against
Christ's prerogative, Rom. xiv. 10, 11. 2. Against
the rule of charity, 1 Cor. xiii. 7. 3. It is a means
to bring the like judgment upon ourselves, Mat. vii.
1.2.
Yet notwithstanding it is too common in' these our
days thus to judge professors. Many put no differ-
ence betwixt a professor and an hypocrite ; for they
know no mean between profaneness and hyocrisy ; if
a man be not openly profane, he is then counted an
hypocrite. Oh the subtilty of Satan ! never had he
any stratagem whereby he got greater advantage than
this. There is hardly anything whei'eby true piety is
sooner nipped in the head than by this. Many seem
to be more profane than their conscience tells them
they should be, to avoid this brand of hypocrisy.
That we be no instruments of Satan in this kind, let
us learn of our apostle to hope and think, to judge
and speak the best of professors. It is necessary for
ministers to shew some good hope of their people.
If they have not some hope, what courage can they
have to preach unto them ? and if people conceive
they have no hope, what comfort can they have to
hear them?
Of the two it is better to have a good persuasion of
those who inwardly are not sound (at least if we do
not wittingly wink at the evil which is apparent and
evident to all), than unjustly to censure and condemn
the upright. In the latter, the rule of charity is ex-
pressly violated ; but not so in the former.
Sec. 57. Of salvation accompanying good ivorks.
What those better things are, the apostle doth thus
express, things that accompany salvation. That these
are the better things meant, is evident by this copu-
lative conjunction and ; for it joins this latter as an
exposition of the former.
Oi salvation see Chap. i. 14, Sec. 159.
The Greek word is of the genitive case, i^oasva
eurrioiai, whereby is implied that the things here in-
tended do, as it were, cleave to salvation ;^ salvation
cannot be separated, nor taken away from them, it
necessarily folio weth upon them.
To express more distinctly what those things are,
the apostle himself mentioneth those particulars : their
work, their labour of love, their respect to God's name,
that is, to his glory, their ministering to saints, and
their continuance therein. To these may be added
saving knowledge, justifying faith, patient hope, sound
repentance, new obedience, humility, sincerity, con-
stancy, and all other sanctifying graces, and persever-
ance in them.
This phrase, such things as accompany salvation, doth
hereupon clearly demonstrate, that salvation is the
recompence of good works. In this respect hope is
styled ' the helmet of salvation,' Eph. vi. 17. Sal-
vation is as an helmet upon the head of him that is
possessed with hope, salvation is also said to be the
* end of our faith,' 1 Peter i. 9. More generally it
is said that ' to them who continue in well-doing shall
be eternal life,' Rom. ii. 7. And ' he that endureth
to the end shall be saved,' Mat. x. 22. And ' he that
soweth to the Spirit shall of the Spirit reap life ever-
lasting,' Gal. vi. 8.
The special and only ground hereof is God's high
account and good approbation of those things. Here-
upon he promiseth salvation. Now ' faithful is he that
hath promised,' Heb. x. 23 ; salvation therefore must
needs follow upon such graces as have been before men-
tioned, and others like unto them.
Herein lieth a main difference betwixt common and
renewing graces. They who are endued with the
former may perish. Mat. vii. 22, 23. The other shall
assuredly be saved, Rom. x. 9-11.
This is a strong motive to stir us up to use all good
means, whereby we may attain unto those graces ; and
to give no rest to our souls till we have some assur-
ance thereof; and in this assurance to rest quiet, in
that salvation will be the end thereof. If salvation be
worth the having, our endeavour after those graces
will not be in vain. To enforce this motive, see the
excellency of this salvation set out, Chap. i. 14,
Sec. 159 ; and the eternity of it, Chap. v. ver. 9,
Sec. 51.
Sec. 58. Of one's j^ersuasion of another's salvation.
The copulative particle and, which joineth these
two clauses, ' better things of you, and things that
accompany salvation,' giveth proof that the apostle was
persuaded of the one as well as of the other, namely,
that the things that brought salvation, as well as of
* ixof^"' cum genitivo significat hoerere alicui, ut conse-
quentia praecedentibus hserent.
32
GOUGE ON HEBREWS.
[Chap. VI.
the better things intended, so as Christians may be
well persuaded of others' salvation. So was ho
■who saith, ' I am confident of this very thing, that he
which hath begun a good work in you will perform it
unto the day of Jesus Christ,' Philip, i. G. AVho also
Baith of others, ' Christ shall confirm you unto the
end,' tl'C, 1 Cor. i. 8. And of others thus, ' We are
bound to give thanks alway to God for you, because
God hath from the beginning chosen you to salvation,'
2 Thcs. ii. 18.
Sanctifying graces are the work of the Spirit of
Christ in men, which givcth evidence that they belong
to Christ, who hath purchased salvation for them.
(ibjict. ' What man knoweth the things of a man ? '
1 Cor. ii. 11. ' The heart is deceitful above all things,
who can know it ? ' Jer. xvii. 9. Many hypocrites
have long carried a fair show, and thereby deceived
many ; instance Demas, 2 Tim. iv. 10.
Ans. There is a double persuasion : one of certainty,
which a Christian may have of himself; the other
of chai'ity, which is all we can have of others ; but
evidences of others' truth may be such as may give
good ground of a good persuasion.
The evidences we ought to take due notice of, that
we may conceive the better hope of professors while
they live, and receive the more comfort in their de-
parture out of this world ; for there is nothing that
can give more sound comfort than persuasion of one's
salvation.
Sec. 59. Of threats and hope standing together.
This conjunction, £/' xa/, though, in this clause, though
we thus bjmilc, is the note of such disagreeing matters
as may agree together, but in some particular respects
are diverse, as 2 Cor. iv, IG, and xi. G. Of this kind
of argument, see Chap, v. 8, Sec. 4G.
To denounce judgments, and to suppose them
against whom they are denounced to be liable to those
judgments, may stand together, but in this apostle
they were diverse, for he denounced a terrible judg-
ment, yet did not think these Hebrews to bo guilty
thereof.
This clause, ti xai o'jru} Xa'r.oZ/jLiv, though ive thus
speak, is therefore a kind of correction ; and thereby
we may see that denunciation of judgment doth not
necessarily imply a guiltiness in those to whom the
denunciation is manifested, much less an utter despair
of them.
The apostle doth much aggravate God's severity
about rejecting the Jews in writing to the Romans,
and withal bids them take heed ' lest God spare not
them ;' yet thus he manifesteth his hope of them, * I am
persuaded of you, that you are full of goodness,' Rom.
xi. 20, &c. and xv. 1-4.
Denunciations of judgment have especial respect to
the future time, in regard of their use, namely, to pre-
vent such things as cause such and such judgments.
For dangers beforehand declared make men circum-
spect and watchful. If one tell a traveller that thieves
in such and such places have robbed and killed other
travellers, or tell mariners that pirates have in such
places surprised other ships, it will make them the
more wary in avoiding the like dangers.
People have on this ground just cause to bear with
their ministers in like cases, and not to think that
they account them as reprobates, and past all hope,
because they take occasion to lay forth the severity of
God before them. They may be better persuaded
of them, though they speak such and such things. As
ministers therefore are persuaded better things of
their people, so must people be persuaded better things
of their minister. Denunciations may bo used with
as tender pity, hearty affection, and true love, as the
sweetest persuasions. But as physic is sometimes as
needful for the body as food, so this kind of teaching
is as needful and useful as that which is more mild
and pleasing.
This mind of a minister is to be noted by two sorts
of people,
1, By such as are of tender consciences. It cannot
but much support them to believe that ministers in
their threatening doctrines, are persuaded better things
of them,
2. By men of heard hearts. For such to believe,
that the desire and endeavours of their minister is to
pull them out of the fire, cannot but somewhat work
upon them,
Happy are they who rightly and wisely apply all to
themselves.
Sec. GO, Of God's perfect righteousixess.
Ver, 10. In the tenth verse is laid do\\'n the reason
of that good persuasion which the apostle had of these
Hebrews, The causal conjunction yas, for, doth
import as much. The reason is taken from God's
righteousness or justice, which is set down negatively,
thus, o\JK cidiy.o;, not unrighteous. Here ai*e two nega-
tives, one, o\j7i, a simple conjunction, the other a
privative composition, unrighteous. These make the
stronger affirmation. See Chap, iv, 13, Sec, 7G,
This negative carrieth the greater emphasis, in that
to do otherwise than is here noted of God, would bo
a part of injustice. But to conceive any matter of in-
justice in God is apparent blasphemy.
Wo may therefore from this negative expression of
God's righteousness, * God is not unrighteous,' infer
that God is for certain most perfectly righteous,
' There is no unrighteousness in him,' The apostle,
with a kind of indignation and detestation, removeth
this blasphemous conceit ; for where he had pro-
pounded this objection, * Is God unrighteous?' and
this, ' Is there unrighteousness with God ? ' he thus
rcpelleth it, ' God forbid,' Rom, iii, 5, G, and ix, 14.
His answer implieth, that no such conceit should
enter into a Christian's mind.
God's righteousness is his essence. He were not
Ver. 9, 10.]
GOUGE ON HEBREWS.
33
God, if he were not perfectly righteous ; neither could
he judge the world, Rom. iii. 6, Gen. xviii. 25.
1. This should rciake us take heed of a thought to
enter into our hearts, or of a word to slip out of our
mouths against God's righteousness. If anything be
done by God, whereof we cannot see the reason, we
must lay our hand upon our mouth, and acknowledge
that, notwithstanding, God is righteous therein. When
Jeremiah stood amazed in such a case, he thus saith,
' Righteous art thou, 0 Lord, when I plead with
thee,' Jer. xii. 1. God's will is the rule of righteous-
ness. It is impossible that anything done by him
should be unrighteous. It is therefore righteous, be-
cause it is done by him.
2. This should move us in all things that fall out,
whether losses or any other crosses, to submit our-
selves, as to that which is just and righteous. If the
wicked flourish, if the godly be oppressed, acknowledge
it to be just and righteous, in reference to God, by
whose righteous providence all things are ordered.
Such things as are unrighteously done by men, are
righteously ordered by God, Acts ii. 23.
3. This should incite us to follow after righteous-
ness, and therein to shew ourselves the children of
God. ' The righteous Lord loveth righteousness,'
both in himself, and in the children of men, Ps. xi. 7.
Be righteous therefore in the whole course of thy life ;
righteous in all thy dealings with others. Thy right-
eousness will be an evidence that God's Spirit, the
Spirit of righteousness, is in thee.
4. This cannot be but terror to unrighteous persons.
' The Lord trieth the righteous ; but the wicked, and
him that loveth violence, his soul hateth,' Ps. xi. 5.
Sec. 61. Of the kinds of God's righteousness.
The word cidixog, here translated mirighteous, is in
other places translated imjust, as Mat, v. 45 ; Luke
xvi. 11 ; 1 Cor. vi. 1. For righteousness and justice
are ordinarily taken for the same thing.
The notation of the Greek word is taken from 5/x>5,
jus, right, in that righteousness or justice consisteth
in giving to every one that which is his right. The
philosopher' taketh the notation from a word that
signifieth two parts, or a dividing of things in two
parts, whereby is intended the same thing, that there
should be given to one that part which belongeth to
him, and to the other that which of right he ought to
have. See more hereof. Chap. i. 9, Sec. 114.
From this notation we may infer that righteousness
or justice is an equal dealing. In reference to God,
his righteousness is the integrity or equity of all his
counsels, words, and actions.
This is manifested two ways.
1. Generally, in ordering all things most equally.
In this respect Moses thus saith of him, ' His work is
perfect ; for all his ways are judgment : a God of
truth, and without iniquity ; just and right is he,'
' Aristot. Ethic, lib. ii. cap. vii.
Vol. II.
Deut. xxxii. 4. This may be called God's disposing
justice, or righteousness.
2. Particularly, in giving reward or taking revenge;
and this may be called distributive justice. Of both
these it is thus said, ' God will render to every man
according to his deeds,' Rom. ii. 6. This, the apostle
saith, is ' a righteous thing with God,' 2 Thes. i. 6.
This kind of righteousness is most agreeable to the
foresaid notation.
That kind of God's righteousness which consisteth
in giving reward, is here especially meant.
The ground and cause of God's giving reward, is
not only grace and mercy, but also justice and right-
eousness ; but that in reference to his promise, where-
by he hath bound himself. For it is a point of justice
or righteousness to keep one's word. Thus God's
righteousness is his faithfulness. Therefore these two
epithets, faithful, just, are joined together, as they are
applied to God, 1 John i. 9.
This then is the intent of the apostle, that he may
be well persuaded of these Hebrews in regard of their
love to God and man, because God, who hath promised
to recompense such, is faithful and righteous.
Sec. 62. Of God's righteousness as it implies faith-
fulness.
By the argument of the apostle, as righteousness is
put for faithfulness, it is manifest that God's right-
eousness is a prop to man's faith and hope. Man
may and must believe and expect a reward of every
good thing from the righteousness of God ; even be-
cause he is righteous, and will not fail to do what he
hath promised. Herewith the apostle supporteth his
own faith and hope, 2 Tim. iv. 8. And herewith he
labours to support the faith and hope of those to whom
he wrote, 2 Thes. i. 5, 7. On this ground saith the
psalmist, ' Judge me, 0 Lord my God, according to
thy righteousness,' Ps. xxxv. 24.
This righteousness of God assureth us of the con-
tinuance of his favour and mercy. What grace moved
him to begin, righteousness will move him to continue
and finish.
Of appealing to God's righteousness, see the Saint's
Sacrifice, on Ps. cxvi. 5, sec. 28.
1. This informs us in the wonderful great conde-
scension of God to man : even so low, as to bind him-
self to man, and that so far, as if he failed in what he
had promised, he is wilhng to be accounted unright-
eous. ' What is man, 0 Lord, thou shouldst be thus
mindful of him ? ' God's grace, pity, mercy, truth,
power, wisdom, and righteousness, are all props to
our faith. The psalmist might well say, ' 1 will
praise the Lord according to his righteousness,' Ps.
vii. 17.
2. This doth much aggravate the sin of infideHty ;
which is not only against the grace and mercy of
God, but also against his truth and righteousness.
' He that believeth not God, hath made him a liar,'
C
34
QOTTGE ON HEBREWS.
[Chap. VI.
1 John V. 10. Infidelity doth, as much as in man
lieth, make him that is not unrighteous to bo unright-
eous and unfaithful. Great dishonour is done unto
God hereby, and great wrong to the unbeliever him-
self.
3. This teacheth us how to trust to God's mercy :
even so as God may bo just and righteous in shewing
mercy. God's righteousness is manifested by per-
forming his word, as he hath declared it. God's
promise of rewarding men is made to such as are
upright and faithful, as fear and obey him, as turn
from sin, and persevere in grace. These are means,
in reference to God's righteousness, of sharpening our
prayers, and strengthening our faith : in which respect
saints have pleaded them before God ; as he that said,
' Remember now, 0 Lord, I beseech thee, how I have
walked before thee in truth, and with a perfect heart,
and have done that which is good in thy sight,' Isa.
xxxviii. 3. On this ground the psalmist thus prayeth
to God, * In thy faithfulness answer me, and in thy
righteousness,' Ps. cxliii. 1.
Sec. G3. Of GocVs remembering good.
The manifestation, evidence, or eliect of God's being
not unrighteous, is thus set out, emXaSse^ai,^ to forget
your icorh-, &c.
To forget is directly contrary to remember. He
therefore that is not unrighteous to forget, is righteous
to remember : his righteousness will move him to re-
member such and such persons or things.
These acts, not to forget, or to remember, are attri-
buted to God metaphorically, by way of resemblance,
after the manner of man. They imply that God is
ever mindful of such and such persons, to support, to
succour, and every way to do them good : and withal
to recompense all the good they do. He that forgets
not, doth ever remember. Hereupon the psalmist
professeth, that ' the righteous shall be in ever-
lasting remembrance,' Ps. cxii. G. So faithful is
God's remembrance of his saints, as a prophet herein
prefers him before all parents, who use to be most
mindful of their children, thus, * Can a woman forget
her sucking child ? &c., yea, they may forget, yet will
I not forget thee,' Isa. xHx. 15. On this ground doth
the psalmist with much emphasis expostulate this
case, ' Hath God forgotten to be gracious ? hath he
in anger shut up his tender mercy ? ' Ps. Ixxvii. 9.
These interrogations are strong negations : they imply
that God neither doth, nor will, nor can forget. To
assure us the more hereof, the Holy Ghost mentioneth
certain books or rolls of remembrance written before
God, wherein the righteous deeds of his servants are
recorded. How this righteousness of God is a prop
to man's faith, was shewed, Sec. G2.
1. This is a great inducement to labour after such
things as God approveth. If once God like such a
thing, he will never forget it ; we may rest upon it,
' Of this compound verb, see Chap. xiii. 2, Sec. 12.
that what God hath in everlasting remembrance shall
be abundantly recompensed. If a subject were sure
that his prince would never forget what he doth for
his sake, what would he not readily do ? This is it,
that saints have in all ages trusted to, and accordingly
desired ; namely, that God would remember them,
Neh. V. 19, and xiii. 14, Ps. cvi. 4, Isa. xxxviii. 3.
For well they knew, that upon God's remembrance,
they might confidently expect an abundant recompence.
2. This may be an encouragement against man's
ungrateful forgetfulness. Many are I'eady to forget all
manner of kindness and goodness done to them, as
Pharaoh's butler. Gen. xl. 23. Hereby it comes to
pass that many repent of the good they have done,
and wax weary in doing more. But if such would
raise their eyes from man to God, and duly consider
this evidence of his righteousness, certainly they would
not, I am sure they need not, repent of any good
thing they have done ; for he that can most abund-
antly, and will most assuredly, recompense every good
thing, nor can, nor will forget any. He is not un-
righteous to forget them.
Sec. 64. Of unrighteousness in forgetting Jdndness.
In that this evidence is given of God's not being
unjust, because he forgetteth not that which is good,
it followeth that to forget a good work is a point of
unrighteousness. Surely Ahasuerus by the light of
nature discerned thus much, who, when by reading of
the chronicles, he was put in mind of a great good
thing that Mordecai had done for him, thus said,
* What honour and dignity hath been done to Mor-
decai for this ?' Esther vi. 3. For hereby that which
is due to a good deed is not rendered, which is
apparent injustice and unrighteousness.
1. Hereby is discovered that palpable unrighteous-
ness which is done by all sorts to God. How are his
kindnesses forgotten ? Moses and other prophets
have much complained hereof. ' Of the rock that
begat thee, thou art unmindful, and hast forgotten
God that formed thee,' Deut. xxxii. 18. Israel is oft
taxed for ' forgetting the Lord their God,' Judges iii. 7,
1 Sam. xii. 9, Ps. Ixxviii. 11, Isa. xvii. 10. Who
hath not cause to be humbled for this point of un-
righteousness, and that both in regard of the people
among whom he liveth, and also in regard of himself ?
Let this be the rather well noted, that we may here-
after be more righteous in this kind.
2. The unrighteousness of man to man is also hereby
discovered. Both superiors and inferiors, in com-
monwealth, church, and state, are too prone to for-
get kindnesses done to them, and therein to prove
unrighteous. If this wei'o known to be a part of
injustice and unrighteousness, it would assuredly be
more amended than it is.
Sec. Go. Of that irork tchich God will not forget.
The first particular which God is here said not to
<
Ver. 9, 10.]
GOUGE ON HEBREWS.
35
forget, is thus expressed, tou esyou l/aZv, your work.
Some would have this to be joined to the next clause
as a property of their love, as the next word, labour,
is ; as if he had thus said, your ivorking and laborious
love, but this cannot well stand in two respects.
1. Because the pronoun rjour is interposed ; for if
these two words, work, labour, were two epithets, this
relative your should be referred to love, thus, ' the
work and labour of your love.'
2. Because labour compriseth ivork under it ; in
which respect the word icork would be to little pur-
pose. I rather take these words, your work, to be a
distinct clause by itself.
Quest. What kind of work may be here meant ?
Ans. Most interpreters take faith to be the work
here intended. Indeed, faith is a work ; and this
epithet may be given unto it, to set out the life and
efficacy of it ; but I do not find it simply styled a
work ; only this phrase, * the work of faith,' is used,
1 Thes. i. 3, 2 Thes. i. 11, and this, ' This is the
work of God, that ye believe on him whom he hath
sent,' John vi. 29.
I will not deny but that faith, taken in a large
sense, for a mother grace, accompanied with all her
children, which are all manner of fruits of faith, may
be here understood ; for so it is all one, as the general
work of grace, which I take to be here meant. Work,
therefore, is here the same which the apostle in an-
other place calleth ' a good work,' Philip, i. 6.
Obj. Thus it should rather be called, the work of
God, than your work.
Ans. It may well be called both.
The work of God originally, because God is the
author of it ; but your work instrumentaUy, because
men, assisted by God's Spirit, bring forth this fruit.
Both these, God and man, are joined together in this
work : ' God hath begun a good work in you,' Philip,
i. 6. * God worketh in yoa both to will and to do,'
Philip, ii. 13.
This phrase, rjour icork, generally taken, excludeth
not faith, hope, repentance, or any other good grace,
but compriseth all under it. Grace is expressed under
this word xvork, to shew that it is operative and ef-
fectual ; yea, also to shew, that it is a working grace
which God forgets not. So as this is the point here
especially intended, God will not forget the good work
of grace. ' I know thy works,' saith Christ to the
church at Ephesus, Rev. ii. 2. Well, mark such
places of Scripture as mention God's approving re-
membrance of a grace, and you shall find the visible
evidence thereof to be set down ; as Neh. v. 19, Isa.
xxxviii. 3.
1. Such a work is God's own work. ' Every good
gift and every perfect gift is from above, and cometh
down from the Father of Hghts,' James i. 17. So as
God is the author and efficient cause of it.
2. In regard of the matter of it, it is agreeable to
God's will. Where the apostle prayeth, that ' God
would make them perfect in every good work,' he
addeth this clause to set out the matter thereof, ' to
do his will,' Heb. xiii. 21.
8. In regard of the form, it carrieth God's image.
This is that ' new man, which after God is created in
righteousness and true holiness,' Eph. iv. 24.
4. Thus it makes most to God's glory, which is
the highest end of all ; hereupon Christ gives this
advice, ' Let your light so shine before men, that they
may see your good works, and glorify your Father
which is in heaven,' Mat. v. 16.
1. This sheweth the prerogative of grace, and the
work thereof, above wealth, honour, beauty, or any
other outward dignities, worldly desires, or excellent
parts. God is not so taken with any of these, as to
have them in continual remembrance, and not to for-
get them. * Hath God eyes of flesh ? or seeth he as
man seeth ?' Job x. 4. Grace, and the work thereof,
is that which maketh a man most precious in God's
eyes, and best remembered by him.
2, This should teach us to labour for this work, to
nourish and cherish it, and to shew it forth ; for this
is it that will make us happy ; for in God's remem-
brance doth our happiness consist. He will remem-
ber us, to give us more and more grace here in this
world, Mat. xiii. 12, Philip, i. 6, and to give us eter-
nal life in the world to come, Rom. ii. 7. Therefore
' be ye stedfast, unmoveable, always abounding in
the work of the Lord, forasmuch as you know that
your labour is not in vain in the Lord,' 1 Cor. xv. 58.
Sec. 66. Of the Rhemists'' collection about merit an-
swered.
The Rhemists, in their annotations on this place,
thus vaingloriously insult against protestants : ' It is
a world to see what wringing and writhing protestants
make to shift themselves from the evidence of these
words, which make it most clear to all that are not
blind in pride and contention, that good works be
meritorious, and the very cause of salvation, so far as
God should be unjust, if he rendered not heaven for
the same :' a blasphemous assertion against God, and
slanderous against the professors of the true faith.
But distinctly to answer the several branches there-
of:
1. Is it wringing, writhing, and shifting to deliver
that which is not only the general tenant^ of the word,
but also the particular intent of this place ; which the
words do not only imply but also express ? For where-
in is God here said to be just ? Is it not in remem-
bering ? What hath remembrance relation to ? Hath it
not relation to God's word and promise ?
2. Consider how in the verses following the apostle
labours to assure us of eternal life. Is there any title
of merit in all his discourse to establish our faith ?
Doth he not set forth two immutable things, God's
promise and oath ?
' That is, ' tenor.' — Ed.
S6
GOUGE ON HEBREWS.
[Chap. VL
8. Do wo write this point of God's justice other-
wise than the Holy Ghost hath tauj.'ht us ? Doth not
an apostle link these two epithets, faitli/iil and Just, to-
gether ; and that in iorgiviufr sin ? 1 John i. 9.
4. Our wringing and writhing is like to skilful
musicians winding up the strings of their instrument
to a congruous harmony.
5. Where they charge us with blindness through
pride, let this very question decide the point, whether
they or we are the prouder 7 They labour to find some-
thing in themselves to trust unto, to advance and puff
up man ; we do all we can to cast down man, and to
advance God and his free grace.
6. For their position of merit, let the nature of
merit be duly weighed, and any of mean capacity may
perceive that it is not possible for any mere creature,
much less for sinful man, to merit anything of God.
See more hereof in 2'Iie Ultole Aniiour of Clod, treat,
ii., part 4, of righteousness, on Eph. vi. 14, sec. 7.
How good works may be necessary to salvation, though
no cause thereof, is shewed in 2 he SainVs Sacrifice,
on Ps. cxvi. 9, sec. 59.
Sec. 67. Of Christian love.
The next thing that God is here said not to forget,
is labour of love. Love, according to the notation of
the Greek word ayurrri, signifieth a kind of com-
placency, a quieting or pleasing one's self in such a
person or such a thing. The verb ayarrau, whence
it is derived, is compounded of an adverb, ayav, valde,
that signifieth {freuth/, and a simple verb, rrdvo/xai,
acquiesco, which signifieth to rest. These joined sig-
nify fjreatli/ to rest in a thing. Men use to rest in
what they love, and so much to rest therein, as they
are loath to part with it.
Love is attributed to God and man. It is so emi-
nently and transcendently in God, as he is said to be
love, even love itself: ' God is love,' 1 John iv. 16.
Love is attributed to men in reference to God,
and other men, as the object thereof: 'Thou shalt
love the Lord.' ' Thou shalt love thy neighbour,'
Mat. xxii. 37, 39.
In reference to other men, it is indefinitely taken
without exception of any. Mat. v. 44.
Or determinately, and in a special respect to pro-
fessors of the true faith ; in which respect it is styled
' brotherly love,' 1 Thes. iv, 9.
This general word love is apparently distinguished
from that particular brotherly love, both in name and
thing, 2 Pet. i. 7. Yet that general is also put for
this particular, as John xiii. 85. So here in this
place ; for it is exemplified by ' ministering to the
saints,' which is a special fruit of brotherly love. It
is therefore brotherly love which God cannot forget,
but hath in perpetual remembrance. ' Thine alms,'
saith an angel to Cornelius, ' are come up for a me-
morial before God,' Acts x. 4. By alms he meaneth
such a njioistering to saints as in this text is intended ;
and those were a fruit of such love as is here in-
tended.
1. This love is the truest evidence that can be given
of our love to God, 1 John iii. 17, and iv. 20. It is
also a fruit of our faith in God, Gal. v. 6.
2. This love, of all other graces, maketh us most
like to God, 1 John iv. 16, Mat. v. 45.
3. This love is a mother grace ; it comprises all
other graces under it, Gal. v. 14, Rom. xiii. 9.
4. This love sea^oneth all things that we take in
hand, 1 Cor. xvi. 14, and xiii. 2.
We have hereupon great and just cause to get this
grace to be well rooted in our. hearts, to nourish and
cherish it, and on all occasions to shew forth the fruits
of it. Hereof see more. Chap. xiii. 1, Sec. ii. &;c.
Sec. 68. Of labour of love.
The aforesaid grace of love is much amplified by
this epithet xoVog, labor, labour, which the apostle
thus expresseth, ' labour of love.' -
The Greek noun is derived from a verb, M'xroixai,
premor laboribus, which signifies to be pressed, namely,
with pains. The verb xocr/aw, laboro, which in the
New Testament is ordinarily translated to labour, and
cometh from the same root, is frequentlj' applied to
such as take great pains ; as to fishermen, and thus
translated, ' we have toiled,' Luke v. 5 ; and to
husbandmen, 2 Tim. ii. 6 ; and to such as labour in
harvest, John iv. 38 ; and to travellers wearied in
their journey, John iv. 6 ; and to handicraftsmen,
Eph. iv. 28. All these shew that the word implieth
a diligent and hard labour, so as it here intendeth,
that love is industrious. It is not slothful or idle.
It will make a man take any pains, endure any toil,
be at any cost. Thus is this phrase, * labour of love,'
used 1 Thes. i. 8. And love is said to ' endure all
things,' 1 Cor. xiii. 7. Love makes men strive to over-
come evil with goodness ; it makes men to bear much.
It was love that moved Christ to travel till he was
wear}', and to forbear to refresh himself, John iv. 6,
32. It made him to watch all night in prayer, Luke
vi. 12. It made him endure the greatest burden that
could be laid upon any; witness his agony, Luke xxii.
44. It was love that moved the apostles to take the
great pains they did. Of St Paul's pains, labours,
travels, and sutlerings, read 2 Cor. xi. 23, &c.
It was love that put him upon all, 2 Cor. xii. 15.
Love works upon the heart of men within ; it moves
the bowels ; it puts life to their soul ; it adds feet and
wings to their body; it makes them readily run to do
good to those whom they love. If they cannot run
or go, yet it will make them creep, as we say in the
proverb ; it makes them willing, yea, and desirous to
do what they can ; it makes them spare nor pains nor
cost ; it will not sufior them easily to be hindered.
This is a matter of trial whether true love possess
our souls or no. If all our love consist in pitiful
afi'ections and kind words, but fail in deeds (especially
Ver. 9, 10.]
GOUGE ON HEBREWS.
37
if pains be to be taken, and cost laid out thereabout),
surely the love that we pretend is but a mere show
of love. * If a brother or sister be naked, and desti-
tute of daily food, and one of you say unto them, De-
part in peace, be ye warmed and filled; notwithstand-
ing, ye give them not those things which are needful
to the body, what doth it profit?' James ii. 15, 16,
1 John iii. 18. Nay, if pains or difficulties keep us
from exercising love, surely love is not well rooted in
our soul. Why do men take so much pains as they
do for themselves ? Surely love of themselves doth
abound. It is abundance of love that makes parents
60 careful and diligent for the love' of their children
as they are. The like may be said of diligent, faith-
ful, and painful ministers, magistrates, servants, and
all others ; love abounds in them. On the other side,
where magistrates, ministers, neighbours, or any
others are kept from doing good by the pains and
labour that is to be taken about that good, they do
hereby declare, that they want true Christian love.
Let us therefore, in what place, of what rank or de-
gree soever we are, testify the truth of our love ; let
not pains, travail, cost, or any like thing hinder us from
doing of good, which we might and ought to do. We
hex'e see that God will not forget labour of love ; why
ehoald anything hinder us from that which God will
not forget ?
Sec. 69. Of love to man for the LonVs sake.
The love of the Hebrews is much commended in
this phrase, ' which ye have shewed toward his name.
This relative, rig, irhich, hath apparent reference
to dyd'!rrig, love, the word immediately preceding; for
they are both of the same gender, number, and person.
The other relative, avroij, his, hath an as apparent
reference to God, mentioned in the beginning of the
verse. If the sentence here ended, the love before
spoken of might be taken for their love of God ; but
because it is thus exemphfied, ' in that ye have mini-
stered to the saints,' their love must needs be applied
to saints ; and this clause, ' which ye have shewed
towards his name,' be inserted as an amplification of
their love of man.
By the name of God is indefinitely meant that where-
by God doth make himself known unto us. Hereof
see Chap. ii. 12, Sec. 112.
Here, as in sundry other places, it is put for God
himself, or for his glory, as Ps. Ixxvi. 1.
The verb svsbii^affh, translated shewed, is a com-
pound. The simple verb 3s/xi/uw, vel diJKvv'j./, signi-
fieth to shew and manifest a thing, as Mat. xvi. 21.
The compound, hbiixwiJ^i, carrieth emphasis, and im-
plieth a clear and evident shewing of a thing. There
are two nouns thence derived, 'ivhuyiia, which we in-
terpret ' a manifest token,' 2 Thes. i. 5 ; and hhn^ig,
' an evident token,' Philip, i. 28, and ' a proof,' 2 Cor.
viii. 24.
' Qu. 'good'?— Ed.
Thus, by that love which they did bear to the
saints, they evidently declared that they eyed God
therein, and aimed at his glory, and the praise of his
name.
This clause, ' which ye have shewed towards his
name,' intendeth the end and manner of their loving
the saints, namely, for the Lord's sake ; because God
commanded them so to do, because God approved
them that so did, because God himself loved the
saints, and because God accepted, as done to himself,
what was done to the saints. Yea, hereby also is in-
tended the efi'ect and fruit that followed thereon, which
was God's praise and glory. Thus the apostle, in a
like case, thus expressly affirmeth, * Which causeth
through us thanksgiving to God.' For the adminis-
tration of this service not only supplieth the want of
the saints, but is abundant also by many thanksgiv-
ings unto God, 2 Cor. ix. 10, 11.
The general intendment of the apostle is this, that
respect must be had to God in the duties of love which
we perform to man. ' Do all to the glory of God,'
1 Cor. X. 31. 'Honour the Lord with thy substance,'
Prov. iii. 9. The apostle, speaking of ministering to
the saints, saith that it was administered 'to the glory
of the Lord,' 2 Cor. viii. 9. He that, upon a work of
mercy done to men, rendered this reason thereof, *I
fear God,' Gen. xlii. 18, had respect to God in what
he did to men ; so he that, in a like case, said, ' I
thy servant fear the Lord from my youth,' 1 Kings
xviii. 12. And he also who, forbearing to oppress
subjects, as other governors had done, said, ' So did
not I, because of the fear of God,' Neh. v. 15.
1. God is that high, supreme judge to whom we are
to give an account of all things that we do, whether to
God or man, whether they be works of piety, justice,
or charity.
2. God's glory is the most high, supreme end, at
which we ought to aim in all things, and whereunto
all other ends ought to be subordinate. Whatsoever
is not directed thereto, cannot be but odious and de-
testable before God.
3. It doth much amplify the comfort of doing good
to men, when therein we shew respect towards the
name of God.
(1.) Such works of mercy as are done to other ends
do lose much of their glory, comfort, and reward.
False ends, which many propound to themselves, are
such as these :
[1.] Praise of men, Mat. vi. 2.
[2.] Advantage to them themselves who seem to
shew mercy ; as they who invite such to dinner or
supper, as may bid them again, and a recompence be
made them, Luke xiv. 12, Mat. v. 46.
[3.] Example of others, as they who otherwise
would not shew the mercy that they do. They think
it a disgrace to forbear that good which thej' see others
do. Hereupon they ordinarily ask. What do such and
such in this case ? These and other like them may
38
GOUGE ON HEBREWS.
[Chap. VI.
do pood to others, but cannot expect to receive good
to themselves, especiiilly from the Lord.
(2.) Let our eye be on God in all the good we do
to men, that it may be said thereof, ' which you have
shewed toward God's name.' Set, therefore, God be-
fore thine eyes : do thou look to him, and believe
that he looks on thee. Let his charge set thee on
work : aim at his honour, rest upon his approbation
and remuneration ; yea, in shewing mercy to saints,
do it as to the members of Christ, and thus thou shalt
do it to Christ himself ; then Christ will so accept it
and reward it, Mat. xxv, 34, 35, «S:c. AVho would
not shew mercy to Christ ? who would not do good
to him ?
(3.) In shewing mercy to man for the Lord's sake,
even towards his name, resteth a main diflerenco be-
twixt restraining and renewing grace, betwixt that love
which a natural man sheweth, and a man regenerate.
For renewing grace moveth a man regenerate to do the
things that he doth to man ' toward the name of God.'
(4.) Respect to God in shewing mercy to man will
take away all vain pretexts and excuses, such as these :
He never did any good to me, nor can I expect here-
after any good from him ; the good I do may soon be
forgotten ; I may want myself, and none do good to
me. But if thou hast respect to God, thy con-
science vn\l tell thee that he hath done thee much good,
and may do thee much more ; that he will never for-
get any kindness done for his sake ; that he will sup-
ply the wants of all that trust in him.
Sec. 70. Of ministering to such as are in need.
The particular instance of that love which God is
here said not to forget, is thus set down, ' in that ye
have ministered to the saints.' The effect itself is in
this phrase, * ye have ministered.' And the special
object thereof in this word ' saints.'
The Greek word diaxovridavTic, translated ministered,
is a compound. The simple, xoveu, fnmulor, signifieth
to serve. The compound, diay.oisu, expedite, dilif/enter
miuistro, implieth readiness and diligence therein.
It is indefinitely used for any kind of service. It
eetteth out that seiTice which angels performed to
Christ, Mat. iv. 11, and which Martha did to him,
Luke X. 40. It is oft applied to ecclesiastical per-
formances, as to preaching the word, 2 Cor. iii. 3 ;
but especially to shewing mercy to the poor, and
ministering to their necessities, Rom. xv. 25. In this
respect it is translated diaxovilTueav, to use the office
of a deacon, 1 Tim. iii. 10, 13. A noun, biav.ovia,
that in general signifieth any kind of ministry or ser-
vice, is thence derived, Luke x. 40. In special it
eetteth out the ministry of the word, Acts vi. 4.
More particularly, distributing alms of the church,
2 Cor. ix. 1. Hereupon such persons as are deputed
to that function are called biuxovoi, deacons, 1 Tim. iii.
8, 12. Of this word, see more Chap. i. 14, Sec.
156.
Here it is taken in a particular respect for the re-
lieving of such as are in need, whereby it appeareth
that it is an especial fruit of love to succour such as
are in need ; for it is here set down as a special in-
stance and fruit of love. Christ sets it down as a fruit
of love to ' give to him that asketh,' Mat. v. 42,
meaning such as arc in need. Where the apostle
saith ' love is bountiful,' 1 Cor. xiii. 4, he meaneth
in distributing to such as are in need.
Love is compounded of pity and mercy, which are
so moved with misery as they cannot but afford suc-
cour.
This affords a good trial about the labour which we
take, whether it be the labour of love or no. If it be
simply for ourselves, and our own advantage, it may
savour rank of self-love, but little of brotherly love.
But if it be to do good to others, and to succour such
as are in distress and need, then it may well be judged
a fruit of love.
Behold, then, what love especially it is that God
hath in remembrance, which his righteousness will
not sufier him to forget, which argueth true love to
be in our hearts, and giveth evidence that we [shew]
it to the name of God. All these being here couched
in my text, are a strong motive to stir us up herein to
testify our labour of love.
Of distributing to such as are in need, see Chap,
xiii. 16.
Sec. 71. Of charity to saints.
The particular object of the foresaid ministering
are here said to be rcTg ayloig, saints. The Greek
word is the same that was used Chap. iii. ver. 1, Sees.
5, 6, and translated holy. There it was used as an
adjective, here as a substantive ; but in both places
the same persons are intended, namely, such as in
the judgment of charity may be accounted holy ones ;
and that by reason of their profession of the true
faith, and their answerable conversation.
Quest. Are saints the only object of charity ? Are
they only to be ministered to in their necessity ?
Ans. No ; for the law saith, ' Thou shalt love thy
neighbour ;' and our Lord by a parable demonstrateth,
that any one that is in need is to be accounted our
neighbour, Luke x. 27, 29, 30, &c. Yea, he ex-
pressly commandeth to ' give to every man that
asketh,' Luke vi. 30 ; meaning every one whom we
have cause to think to be in need. The apostle doth
expressly clear this doubt in these words : ' Let us
do good unto all men, especially unto them who are
of the household of faith,' Gal. vi. 10 ; so as this
object of charity, saints, is not to be taken here ex-
clusively, but by way of eminency and preferment.
So much doth this word /iaX/ffra, especially, Gal. vi.
10, intend. We are expressly enjoined to shew mercy
to a stranger. Lev. six. 34 ; yea, to enemies, to such
as curse us and hate us, and to such as are evil and
unjust, Mat. v. 44, 45.
Ver. 9, 10.]
GOUGE ON HEBREWS.
39
1. The ground of charity is another's need, 1 John
iii. 17.
2. All of all sorts are of our own flesh, Isa. Iviii. 7.
3. God in this extent doth make himself a pattern
to us. Mat. V. 45 ; yet notwithstanding, we may well
infer from this particular instance of the apostle in
this place, that saints are the most principal object of
our love and mercy ; they are especially, before and
above others, with more readiness and cheerfulness to
be ministered unto ; for they are ' of the household
of faith,' Gal, vi. 10. As here, so in other places,
they are by a kind of excellency in this case named.
The apostle saith, that he went to ' minister unto the
saints,' Rom. xv. 25 ; and he was desired to take
upon him ' the ministering to the saints,' 2 Cor. viii.
4. The psalmist professeth that his goodness ex-
tended to the saints, Ps. xvi. 2.
(1.) God is the most proper object of love, Mat.
xxii. 37 ; and the nearer that any come to God, and
are liker to him, the more they are to be preferred in
love before others.
(2.) God himself doth prefer such ; for he is said
to be * the Saviour of all men, especially of those that
believe,' 1 Tim. iv. 10.
(3.) Saints are knit to us by the nearest bond that
can be, which is the bond of the Spirit ; in which
respect we are said to be ' by one Spirit baptized into
one body,' 1 Cor. xii. 13.
(4.) Christ is most properly ministered unto in
saints. Mat. xxv. 40.
(5.) Charity to saints is best accepted, and shall
be most rewarded ; for ' he that shall receive a right-
eous man in the name of a righteous man, shall receive
a righteous man's reward,' Mat. x. 41,
Quest. Are saints to be ministered unto before our
kindred ?
Ans. In the same degree saints are to be preferred ;
as if a man have divers children, and among them he
observe some holy, some profane, he ought to prefer
the holy ; so a brother ought to prefer pious brethren
and sisters before such as are impious. The opposi-
tion which the Holy Ghost maketh is not betwixt
spiritual and carnal kindred ; for kindred in the flesh
may also be kindred in the Spirit, but betwixt such
as are saints and non-saints. There is a double bond
whereby we are tied to minister to our kindred : one
general, which is the bond of charity and mercy,
which is comprised under the sixth commandment ;
the other particular, which is a particular charge
which God hath committed to us, comprised under
the fifth commandment. Hereupon the apostle pro-
nounceth him ' worse than an infidel that provideth
not for his own,' 1 Tim. v. 8 ; and Christ condemneth
such as, upon pretence of religion, neglect their
parents. Mat. xv. 5, 6. If to the forementioned
bonds this of an holy profession shall be added, it
will make a treble bond to tie us to this duty, and * a
threefold cord is not quickly broken,' Eccles. iv. 12.
The order about using charity, so far as out of
Scripture it may be gathered, is this :
1. Charity is to be shewed to a man's self; for
this is the rule of love, * Thou shalt love thy neigh-
bour as thyself,' Mat. xxii. 39. In this respect the
apostle saith, ' No man ever yet hated his own flesh ;
but nourisheth and cherisheth it.' Hereupon the
apostle presseth husbands to love their wives, because
• he that loveth his wife loveth himself,' Eph. v.
28, 29.
2. It is to be shewed to his family. * If any pro-
vide not for his own, and especially for those of his
own house, he hath denied the faith,' &c., 1 Tim. v. 8.
3. To parents and progenitors out of the family.
Children or nephews must * learn first to shew piety
at home, and to requite their parents,' 1 Tim. v. 4.
4. To other kindred. Acts vii. 14 ; Esther viii. 6.
5. To strangers, Deut. x. 19.
6. To enemies, Prov. xxv. 21.
Among these, if any be saints, charity is especially
to be shewed to them. How greatly is their heart
hardened whose bowels are closed against saints,
especially in this respect that they are saints ! The
persecution of Saul (who was afterward Paul) is
herein aggravated, that it was against ' the disciples
of the Lord,' and against * those that called on his
name,' Adis ix. 1, 14. Yet too many, not only Turks,
Jews, pagans, and papists, but also such as profess
the faith, much wrong and oppress other professors,
who it may be are more sincere than themselves in
this respect, because their profession keeps them from
revenge. Thus, Julian-like, they smite them on the
right cheek, because Christ bids them in that case
turn the other. Mat. v. 39. Many have these and
such like scornful speeches in their mouths : Such
professors cannot want ; they have brothers and sisters
enough ; who can believe them ? They are egregious
dissemblers. Herein they shew themselves mere for-
mal professors. Many that give thousands to outward
pompous works, as alms-houses, hospitals, and the
like, will deny all succour to saints. As those shew
little love to the name of God, so God will shew aa
little love to them, and refuse to hear them when they
call.
Let us for our parts have our bowels most moved
in the necessities of saints, and be most forward to
succour them. Thus may we have the greater assur-
ance of God's love to us, and of our love to God, yea,
and of our fellowship in the mystical body ; for mem-
bers of a body are most moved with the distress and
need of fellow-members.
Of rules and motives to love of saints, see Chap,
xiii. 1, Sec. 7, &c.
Sec. 72. 0/ continuance in chanty.
The aforesaid charity towards saints is further
enlarged by continuance therein, thus set down, and
do minister. As in our English, so in the Greek, the
40
GOUGE ON HEBREWS.
[Chap. VI.
former and latter word is the same for substance :
6iay.ovr;sa.vT-;, miniiteird ; diaxovcuvri;, minister. The
diti'oieuce only is in time. The former liatli reference
to the time pist, shewing wliat they had done ; the
hitter to the time present, shewing what they con-
tinued to do. This latter givoth proof that Christians
must continue in doing good : ' Be not weary in well-
doing,' Gal. vi. 9 ; 2 Thes. iii. 13. This phrase,
' Ye sent once and again unto my necessity,' Philip,
iv. 16, intendeth continuance in charity ; so doth this
phrase, ' See that you abound in this grace,' 2 Cor.
viii. 7. Abundance is manifested both in present
bounty, and also in continuing, time after time, to do
the same thing. This phrase, ' His righteousness
endureth for ever,' Ps. cxii. 9, is by the apostle ap-
plied to mercifulness, 2 Cor. ix. 9, and extended to
continuance therein.
This circumstance of continuance is requisite,
1. In regard of our brethren in need. They may
long continue to be in want. He whose hunger is
once satisfied may be hungry again, and he whose
thirst is quenched may thirst again, John iv. 13 ;
besides, others after them may stand in need of our
charity: * For you have the poor always with you,'
Mat. xxvi, 11. But charity is not tied to once reliev-
ing of the same man, nor to relieving of one alone.
2. In regard of ourselves ; for the rewifl-d is pro-
mised to such as continue in well-doing, Rom. ii. 7.
(1.) 1'hey certainly lose the glorv' and recompence
of the good which they formerly have done, who know
that there is need of continuing therein, and have both
opportunity and ability, yet clean cease to do any
more. Some who in their younger years, yea, and
when their means was but small, have been very
charitable, in their elder"3-ears, after that their wealth
hath much increased, have grown hard-hearted and
close-handed. There are too many who in this kind
outlive their good days and their good deeds, yea, even
such as have continued under the blessing of a power-
ful ministry, and under God's blessing on their out-
ward aflairs. Herein appears the corruption of nature,
the deceitfulness of sin, and subtlety of Sutan, that
men should be made worse by the means and helps
which God aflbrdeth to make them better. What
assurance can such have that they are plants of God ?
Of God's plants it is said, that they shall still bring
forth fruit in old age, Ps. xcii. 14.
(2.) Let such as have begun well be exhorted to
hold on ; and as their means increase, let their charity
increase. Let not former good deeds hinder latter. So
long as God aflbrdeth opportunity, improve the ability
which God giveth thee in this kind, and let thj^ stock
for the poor be increased according to the increase of
the stock of thy wealth. God, by continuing occasion
of charity, trieth the continuance of thy charity. Wilt
thou, then, faint and shrink when God expecteth im-
provement ? Of perseverance in well doing, see Chap,
iii. 6, Sec. 68, Sec.
Sec. 73. Of the resolution o/Heb. vi. 9, 10.
Ver. 9. But, hrlovcil, we arc persuaded better things of
you, and things that accunipany salvation, though ue thus
speak.
10. For God is not unrighteous to forget your
work and labour of love, which ye have shewed toward
his name, in that ye have ministered to the saints, and
do minister.
The sum of these two verses is a minister's insinu-
ation into his people's heart. Hereabout observe,
1. The inference, in this particle but.
2. The substance, wherein is contained,
1. A friendly compellation, beloved.
2. A good opinion. Hereof are two parts :
1. The point itself, what he thought of them.
2. The proof, why he thought so of them as he did,
ver. 10.
In propounding the point we may observe,
1. The manner of propounding it ; 2, the matter of
which it consisteth. The manner is manifested two
waj-s :
1. By using the plural number ive are, intimating a
consent of others.
2. By his confident expressing of his opinion, in this
word persuaded.
The matter is set down two ways :
1. By way of asseveration ; 2, by way of correction.
The asseveration sets down the matter two ways :
1. Comparatively, better things.
2. Simply, in this phrase, things that accompany
salvation. This sheweth the height of his good opinion
of them.
The correction is in this phrase, though tve thus
spe/ik.
The motive or reason of the apostle's foresaid
opinion is taken from the fruits of their profession,
amplified by God's remembrance of them.
The amplification is first set down.
In the reason, therefore, we may observe two effects :
One on God's part, the other on man's.
In the former is expressed,
1. The kind of eftect ; 2, the ground thereof ; both
set down by their contraries.
The kind of ellect, thus, 7wt forget ; the ground,
thus, not Jtn righteous.
The eflects on man's part are set down under two
heads.
One general, work ; the other particular, love.
Their love is first illustrated, secondly exemplified.
In tlie illustration is shewed,
1 . The earnest ness of their love, in this epithet, labour.
2. The end of it, which is commended,
1 . By the excellency of it, God's name.
2. By the manifestation of it, in that ye have shewed.
The exemplification hath reference to the time pre-
sent and past.
Here we are to observe, 1, their act, ministering ; 2,
their object, saints.
Yer. 11, 12.]
GOUGE ON HEBREWS.
41
The different tenses (ye have ministered, and do
minister), imply divers times.
The object, saints, is expressed in the former, under-
stood in the laiter.
Sec. 74. Of ohservations raised out o/Heb. vi. 9, 10.
I. Misconceits must be prevented. This is the main
end of the apostle's declaration of his opinion of these
Hebrews. See Sec. 53.
II. Ministers may insinuate themselves into their
people's hearts. This is the general scope of these two
verses. See Sec. 54.
III. Testifications of love are commendable. Such
an one was this title, beloved. Sec. Sec. 55.
IV. The best things are to be judged of people. So
doth the apostle here. See Sec. 56.
V. Salvation is the reward of good ivorks. These are
such as accompany salvation. See Sec. 57.
VI. Christians may be persuaded of others' salvation.
So was the apostle here. See Sec. 58.
VII. Denunciation of judgment may stand tvith good
hope. This phrase of correction, though we thus sjoeak,
imports as much. See Sec. 59.
VIII. They v^ho judge according to the rules of charity
may suppose others to be of their mind. This is inferred
out of the plural number, we are persuaded. See
Sec. 59.
IX. God is perfectly righteous. These negatives, noi
unrighteous, intend as much. See Sec. 60.
X. God's righteousness makes him remember his saints.
The conjunction of these two phrases, not unrighteous,
to forget, proves as much. See Sec. 62.
XI. God is ever mindful of his. Not to forget is to
be ever mindful. See Sec. 63.
XII. God is especially mindful of the work of grace.
This is the work here mentioned. See Sec. 65.
XIII. Love is the ground of mercy. Thus it is here
set down. See Sec. 67.
XIV. Love is laborious ; for labour is here attributed
to love. See Sec. 68.
XV. Respect must be had to God's name in duties to
man. So did these Hebrews. See Sec. 69.
XVI. Works of mercy are special evidences of love.
Ministering being a work of mercy, is here brought in
as an evidence of their love. See Sec. 70.
XVII. Charity is specially to be shewed to saints.
Such were they to whom these Hebrews ministered.
See Sec. 71.
XVIII. Christians must continue in well doing. This
is here expressly commended. See Sec. 72.
Sec. 75. Of inciting those of whom we hope well.
Ver. 11. And we desire that every one of you do shew
the same diligence, to the full assurance of hope unto the
end.
12. That you be not slothful, hut followers of them
who through faith and patience inherit the promises.
Here the apostle beginneth the second part of his
exhortation, which is unto perseverance. The in-
ference of this upon the former verses is observable.
He had before testified his good opinion concerning
their salvation ; yet here he exhorteth them to use
means for attaining thereunto.
Our English joineth these two with a copulative con-
junction, and. The Greek doth it with a conjunction
of opposition, ds, but, as if he had said, I conceive well
of you, and of your former practice ; but yet you must
not thereupon wax secure, but use all means for attain-
ing that salvation which I am persuaded is prepared
for you.
Thus we see that assurance of the end is no suffi-
cient cause to neglect means of attaining to the end.
Election and vocation give assurance of salvation ;
3'et the apostle exhorteth them who were called, and
thereby had evidence of their election, to ' give dili-
gence to make their calling and election sure,' 2 Pet.
i. 10. Who could have greater assurance of salvation
than Paul, Rom. viii. 38, 39, yet who more careful
in using means for attaining thereto than be ? * I so
run,' saith he, ' not as uncertainly : so fight I, not as
one that beateth the air ; but I keep under my body,
and bring it into subjection,' &c., 1 Cor. ix. 26, 27.
And again, ' I follow after, if that I may apprehend
that for which also I am apprehended of Christ,'
Philip, iii. 12. God, who hath promised the end,
hath ordained the means for attaining thereto. He
who is rightly assured of the end, as by faith he seeth
the promise, and resteth on it, so he observeth the
means which he that promised hath appointed for
attaining of that promise, and thereupon is careful in
using the same.
1. This discovereth the cavil of our adversaries
against our doctrine about the certainty of salvation.
Their cavil is, that it is a doctrine of presumption,
liberty, and security. But they, making men's sal-
vation to depend merely on conjectures, are no more
able to judge of a true believer's assurance than a
blind man of colours. It is their ignorance which
makes them judge so perversely and preposterously,
The assurance and certainty of salvation which we
teach resteth not on man's strength and stability, but
on the immutability of God's counsel and promise, on
the efficacy of Christ's sacrifice and intercession, and
on the continual assistance of God's Spirit* See more
hereof Chap. iii. 12, Sec. 134.
Indeed, when we consider our own weakness a.nd
wearisomeness in holy duties, our mutability and in-
constancy, together with the many violent temptations
whereunto we are daily subject, we cannot deny but
that there is great cause for us to fear.
Hence is it that there are sundiy exhortations in
Scripture on the one side to be confident, and on the
other to fear.
When the Holy Ghost would shew what we are of
ourselves, he useth such caveats as these : ' Let him
that thinketh he standeth, take heed lest he fall.'
42
GOUGE ON HEBREWS.
[Chap. VI.
1 Cor. X. 12 ; ' Be not high-minded, bat fear,' Rom.
xi. 20 ; • Work out your salvation with fear and
trembling,' Philip, ii. 12. But when he would shew
the unmoveable gi'ounds of faith and perseverance, ho
useth such encouragements as these : ' Be ye of good
cheer,' John xvi. 33 ; ' Fear not, little flock,' Luke
xii. 82 ; ' Let us draw near with a true heart, in full
assurance of faith,' Hcb. x. 22. Yea, to shew that
these arc privileges not only to be endeavoured after,
but such as may be and shall be attained, he expressly
setteth down many promises of persevering, and ob-
taining the things promised, such as these : ' He that
drinketh of this water shall never thirst again,' John
iv. 1-4 ; ' He that believeth shall not be confounded,'
1 Pet. ii. G ; ' The gifts and calling of God are with-
out repentance,' Rom. xi. 29 ; 'It is your Father's
good pleasure to give you a kingdom,' Luke xii.
82.
Thus we see what good warrant we have to teach
assurance of salvation to them that believe, and yet,
withal, to press God's people to take heed, to fear, to
use all means, to give all dihgence, not to be pre-
sumptuous nor secure.
This is a good direction for ministers to continue
to incite those of whom they are best persuaded to
use all good means of growing and persevering ; as it
is a point of charity to hope the best, so of godly
jealousy to fear the worst. In this respect, saith the
apostle, ' I am jealous over you with godly jealousy,'
2 Cor. xi. 2.
Here, by the way, note how needful it is to have
the word again and again preached, even to such as
have knowledge, 2 Pet. i. 13.
Sec. 76. Of mildness in teachinrj.
The apostle sets down his exhortation by way of
entreaty thus, 'EmSufMou/Msv, ire desire. The Greek
word is a compound ; the root whence it ariseth,
^v/jLo;, animus, signifieth the tnind. To desire is an
act of the mind. The composition of the word im-
porteth such a desire as ariseth from the heart, and
is earnest.
It is used to set out both an evil and a good desire,
and that also earnest. When it setteth forth an evil
desire, it is ordinarily translated ' to lust,' as Mat. v.
28; 1 Cor..x. G; James iv. 2. In the better sense
it is applied to the desire which righteous men had to
see the day of Christ, Mat. xiii. 17 ; Luke xvai. 22 ;
and to the desire which the angels had to look into
the mysteries of the gospel, 1 Pet. i. 12 ; and to [thatl
which Christ had to eat the passover the last time
with his disci])los, Luke xxii. 15. All these were
earnest desires. Yea, this word is used to set out the
desire of such as are hungry to be filled, Luke xv. 10,
and xvi. 21, and of such as are in anguish to die.
Rev. ix. 6. These desires use to bo very great and
earnest ; so was the apostle's in this place.
This compoand word, then, setteth out two points :
1. The apostle's mild and gentle disposition; 2. His
hearty and earnest desire.
The former is intended under the general force of
the word desire. He wanted not authority to com-
mand duty, 3-et he rather entreated them thereto, as
Philcm. 8, 9.
People are with mildness to be induced to duty,
1 Pet. ii. 11 ; 2 John 5.
Thus will ministers' teaching be like his that said,
' My doctrine shall drop as the rain, my speech shall
distil as the dew ; as the small rain upon the tender
herb, and as the showers upon the grass,' Dent, xxxii.
2. Such teaching will more mollify hard hearts, and
better soak into them. See more hereof Chap. iii. 1,
Sec. 4.
Sec. 77. 0/ ministers' hearty desire of their people's
edification.
The hearty and earnest desire is implied under the
nature and composition of the word. It is a desire
of the heart, so as ministers must heartily and ear-
nestly desire their people's edification and salvation : -
' My heart's desire and prayer to God for Israel is, M
that they might be saved,' Rom. x. 1.
This will make ministers the more careful and dili-
gent in using all means of doing spiritual good to
their people. True, hearty, earnest desire, puts on
men to do the utmost that they can.
Surely they are most unworthy of any charge over
people who are destitute of such a desire for their
good, which too many do manifest by their idleness
and carelessness. They will do no more than needs
must, and than law bindeth them unto.
If ministers did duly weigh the benefit that they
may bring to their people, and the comfort thereby
to themselves, their hearts would be enlarged with
desire of doing all the good they could for their good.
They who, after they have taken all the pains they
can for the spiritual good of their people, do, after
all, earnestly call upon God for his blessing, and that
not only publicly, but also privately and secretly, do
manifest thereby such a desire of their people's good
as is here intended by the apostle.
Sec. 78. Of ministers' impartial respect to every one
of their charge.
This desire of the apostle is further amplified by
the extent of it, thus expressed, v/.aerov vij^ouv, every
one of you. Hereby he manifesteth an even and im-
partial respect which he did bear to them all. This
impartial desire is thus further explained, ' I would
to God that all that hear me this day were both
almost and altogether such as I am,' Acts xxvi. 29 ;
and again thus, ' I am debtor both to the Greeks and
to the barbarians, both to the wise and to the unwise,'
Rom. i. 14 ; and thus, ' We exhorted, and comforted,
and charged every one of you, as a father doth his
children,' 1 Thes. ii. 11. Here he sheweth that, as
Ver. 11, 12.]
GOUGE ON HEBREWS.
43
a father's heart is impartial to all his children, so was
his to all that were under his charge ; for, saith he,
* I ceased not to warn every one night and day.'
Hereupon he maketh this inference, ' I am pure from
the blood of all men,' Acts xx. 26, 31.
All Christians are as fellow members of one and
the same mystical body : 1 Cor. xii. 12, * Thei-e is
neither Jew nor Greek, there is neither bond nor free,
there is neither male nor female, for ye are all one in
Christ Jesus,' Gal. iii. 28.
Contrary is their practice, who on by-respects dis-
pense the ordinances of God, shewing more favour to
great ones and rich ones than to the meaner and
poorer sort. Gravely and severely is this unchristian
practice censured by the apostle James, chap. ii. 1-3,
&c.
Surely all that are faithful will be of this our
apostle's mind. Moses's faithfulness is herein com-
mended, that it was manifested ' in all the house of
God,' Heb. iii. 2. Thus will men's ministry be the
better accepted, and thus will they do the more good,
and take away occasion of muttering and murmuring.
As ministers must bear an equal respect to every
one, so every one, of what rank or degree soever,
ought to subject themselves to their ministry, and use
it for their own particular edification. Every one
needs the benefit thereof. Every one may reap good
thereby. Should not every one whose good a minister
ought to endeavour, improve his minister's endeavour
to his own good ? The desire of the apostle is, that
every one do so and so. See Chap. iii. 12, Sec.
123.
Sec. 79. Of diligence about our oivn spiritual good,
as well as about our brother's temporal good.
That which the apostle desireth is, that they would
sJietu the same diligence, &c. The verb svdsr/,vvedai,
translated sheiu, is the same that was used verse 10,
and implieth an evident and clear manifestation of a
thing. See Sec. 69.
It is not enough to have a purpose of doing a duty,
or to do it in private, so as others can take no notice
thereof, but we must shew that we do it, and give good
proof thereof.
The noun ffTou^yjv, here translated dilige7ice, is derived
from the same root that the verb ffTroo^affoi/xsi', trans-
lated labour, chap. iv. 11, was. So as it intendeth
both an endeavour, and also forwardness and earnest-
ness therein, and is fitly interpreted diligence, which
is to be used for attaining that which is endeavoured
after. Hereof see chap. iv. 11, sec. 63-65.
This relative rriv abrriv, the same, hath reference to
the ' labour of love' mentioned ver. 10, and intendeth
two points ; —
One general, that diligence in our Christian course
be constant. Such diligence as we have formerly
used must still be used, even the very same. We
may not slacken, we may not cool, we may not wax
more remiss therein. Hereof see Sec. 72, and Chap,
iii. 6, Sec. 68, &c.
Thus this relative implieth a motive taken from
their former diligence. For if they who have formerly
been diligent grow negligent, their former diligence
will be a witness against them, and an aggravation of
their after negligence. Ephesus is checked for leaving
her first love. This therefore is one motive to incite
them to persevere : they had begun well.
The other point is more particular. That such
labour and diligence as we shew in behalf of others'
bodily need, we shew in behalf of our own souls' good,
for assurance of hope tends to our spiritual good.
In this respect the apostle commendeth such as had
attained to, and given proof of the one and the other,
namely, * the work of faith,' which makes to our spi-
ritual good, ' and labour of love,' 1 Thes. i. 3. And
he makes this the end of the commandment, namely,
charity and faith, 1 Tim. i. 5.
1. In both of them God is glorified. It was
shewed. Sec. 69, how love in ministering to saints is
shewed towards God's name. So by hope, faith, and
other like graces which make to our salvation, God is
glorified. Abraham, * being strong in faith, gave glory
to God,' Rom. iv. 20, and God accounted it a glory
to be styled 'the hope of Israel,' Jer. xiv. 8, and
xvii. 13.
(1.) By being diligent about the graces that make
to our salvation, we manifest spiritual prudence about
the good of our souls, as well as charity to the good of
our neighbour's body, by diligence in ministering to
them.
(2.) By our care about our soul's salvation, we
manifest a Christian and heavenly disposition, which
diligence about the temporal good of others doth not
necessarily import. For heathen and other natural
men may be very charitable to others about their tem-
poral good.
They therefore exceedingly fail in Christian pru-
dence, who are diligent in matters of charity for
others' temporal good, but are careless and negligent
about their own souls' eternal good. As they are
justly taxed who make pretence of faith, and have
not works of charity, James ii. 14, so they are more
justly to be censured, who boast of their many good
works to others, and have attained to no assurance
of faith and hope in regard of their own salvation.
Hereof popish and superstitious persons are very
guilty.
Ministers may here learn a good lesson, namely, to
press upon people diligence in both kinds of duties.
Many are very earnest in stirring up people to works
of charity and bounty, but neither instruct them in
articles of faith, nor stir them up to diligence there-
about.
Let us learn to add grace to grace, and to ' give all
diligence' therein, 2 Pet. i. 5-7. ' What God hath
joined together, let no man put asunder,' Mat. xix. 6.
4t
GOUGE ON HEBREWS.
[Chap. VI.
Sec. 80. 0/ dilyjence in attainincj assurance of hope.
The especial mutter whereabout the apostle would
have them shew their diligence, is stvled /«// assurance
of hope. This phrase, /»// assurance, is the interpre-
tation of one Greek word, n7.r,Bo(pooia, which is com-
pounded of an adjective, -rX^je?!;, that siguifieth full,
and a verb, psu, that signifielh to brinrf, The active
verb, TXTiso^osf'w, thence compounded, signifieth to
assure, or make full proof, 2 Tim. iv. 5. The passive,
wX?i3of oseo/xa/, to be fully persuaded or assured of a thing,
Rom. iv. 21, and iv. 5. The noun rrXr^sofosia, here
used, is applied, as in this place to hope, so to faith,
chap. X. 22 ; and to understanding, Col. ii. 2. It is
opposed to wavering, doubting, and uncertaint)'.
JJy this it is evident that assurance is a property
of hope. There are the same props to support hope
as to support faith, which are God's promises and
properties. They who deny assurance to hope con-
tradict the Scripture, strip this grace of much joy
and comfort, which it bringeth in afilictions, and take
away the difference betwixt the hope of Christians
and worldlings.
Quest. Is not then that true hope which wants as-
surance ?
Ans. Not the truth, but the perfection of hope
consistcth in this assm-ance. That which the apostle
Baith of knowledge, 1 Cor. xiii. 9, may also be applied
unto hope, and to other Christian graces : ' We hope in
part.' So long as we remain in this flesh, the flesh
remaineth in us, as well as the spirit.
From the flesh comoth doubting, wavering, and all
manner of weakness. Mat. xxvi. 41. But as the spirit
getteth strength, and prevaileth over the flesh, so will
this doubting and wavering be more and more dispelled,
and assurance more and more increased. Hereof see
more in The Whole Armour of God, treat ii. part vi. ;
of faith, on Eph. vi. 16, sec. 39.
Some take hope in this place to be put for faith.
Indeed, these two graces do in many things so fitly agree,
as not unfitly one may be put for the other. The mat-
ter is not great, whether the one or the other be here
meant. In the exemplification of this point, both
faith and hope are expressed : faith, ver. 12 ; hope,
ver. 18. But because hope is here named by the
apostle ; and that which is here spoken of it, may
agree to hope as well as to faith, I take the literal
expression to be the best and safest.
Of hope, what it is ; of assurance of hope ; of the
agreement and disagreement betwixt it and laith, of
the use and need of hope, see The Whole Armour of
God, treat, ii. part vii. ; of hope, on Eph. vi. 17, sees.
8, 4, &c.
The apostle here gives us to understand, that Chris-
tians may by diligence attain unto assurance of hope.
God willbless his in a diligent and careful use of
such means as he hath appointed for attaining such
and such graces ; yea, and the measure of them.
This discovers the reason why many long continue
wavering, and never get assurance. They take no
pains, they use no diligence ; they think God should
work in them this assurance, without any pains of
their own.
Such may wish, as Balaam did. Num. xxiii. 10, for
that which they shall never attain.
Let not us be wanting to ourselves. If we think
assurance of hope worth the having, let us do to the
utmost what God enableth us to do for attaining there-
unto. Let us acquaint ourselves with the grounds of
hope, God's promises and properties, and frequently
and seriously meditate thereon. Let us conscionably
attend God's ordinances, and earnestly pray that God
would add his blessing to our endeavour. We are of
ourselves backward, dull, and slow to believe and
hope ; we are much prone to doubting. In these re-
spects we ought to use the more diligence, and to
quicken up our spirits unto this full assurance, and
not cease till we have attained some evidence thereof.
This last phrase, xuito the end, is in sense, and al-
most in w'ords, the same that was used Chap. iii. 6.
The difference is only in the prepositions, which are
two distinct ones in letters, i-i^'i'/^ii and a%f/, bat both
signify one and the same thing.
It is hereby intended that perseverance must be
added to diligence : perseverance, I say, as long as we
live. For the word end hath reference to the time of
our life. See more hereof Chap. iii. ver. 6, Sec. 68.
Sec. 81. Of slothfulness about sanctifying graces,
ver. 12.
The apostle, to enforce bis exhortation unto dili-
gence, addeth an inference against the contrary vice,
thus, im {Mri, that ye be not slothful, &c. By this in-
ference it is implied that if they be not diligent, sloth-
fulness will seize upon them ; which, if it do, they
cannot attain to the fore-mentioned assurance.
The Greek word vudsoi, translated slothful, is the
same that was interpreted dull, Chap. v. 11, Sec. 58.
There is shewed the notation and emphasis of the
word. In reference to the mind, it importeth dul-
ness ; in reference to practice, it intendelh slothful-
ness : slothfulness, I say, in use of means whereby
grace may grow and gather strength.
The word is properly used of such as are slow of
pace, as an old man, or an ass. It is contrary to
quickness.
Here it setteth out, not so much a natural imper-
fection as an acquired vice, which seized upon them
by their carelessness. They had not exercised them-
selves in God's word, thereby to sharpen their wits,
and make themselves more capable of the mysteries
of godliness ; they had not acquainted themselves with
the promises treasured up in the word, nor with the
properties of him who made those promises, and there-
upon became dull of hearing, and slow of believing.
Obj. The apostle commended their diligence in the
former verse, and desireth them still to ' shew the
Ver. 11, 12.]
GOUGE ON HEBREWS.
45'
same diligence,' Why, then, doth he here forewarn
them of slothfuhiess ?
Ans. 1. He that admonisheth one to do what he
doth, commends him for so doing. ^
Ans. 2. He commended their diligence in charity,
but admonisheth them to take heed of slothfulness in
matters of faith, hope, and other like graces. It ap-
peareth that herein they were not so diligent, there-
fore he desireth that they be not slothful therein.
For,
1. They who are forward in duties of love to man
may be dull and slothful in knowledge, faith, hope,
&c. Saul is thus commended, ' He clothed the daugh-
ters of Israel in scarlet, and put on ornaments of gold
upon their apparel,' 2 Sam. i. 24. Yet was he sloth-
ful about sanctifj'ing graces.
2. Duties of love to others are more outward, and
in that respect more easy.
Obj. Love is a fruit of faith. Gal. v. 6.
Ans. Indeed, true Christian love is so ; yet there
may be many specious shows of such a love as sprouts
not from faith. As Saul in his time was diligent in
seeking and procuring the good of his people, yet slow
in believing God's promises, and backward in relying
and trusting on God's providence ; so others in other
ages, and in this our age also, many that have been
abundant in works of charity have been of mean
knowledge and weak faith, if they have had any faith
at all. See more hereof Sec. 79.
Sec. 82. 0/ avoiding vices contrary to duties re-
quired.
The slothfulness here dissuaded is directly contrary
to the fore-mentioned diligence, and mention is thereof
made to shew that for the more prosperous flourishing
of a virtue the contrary vice is to be avoided. This
is oft noted by the Holy Ghost in general terms thus:
* Cease to do evil, learn to do well,' Isa. i. 16, 17 ;
' Put oif the old man, put on the new man,' Eph. iv.
22, 24 ; ' Let us lay aside every weight, and let us
run with patience the race which is set before us,'
Heb. xii. 1. So in this particular, Prov. xii. 24, 27.
As virtue and grace is a fruit of the Spirit, so vice
and sin of the flesh. ' Now these are contrary the
one to the other,' Gal. v. 17. If the lusts of the
flesh be nourished, and not rooted out as noisome
weeds, they will hinder the growth of the sweet
flowers. All contraries hinder each other, as dark-
ness, light ; moisture, dryness.
When, therefore, we set ourselves to practise any
virtue, if we desire to be carried on therein to perfec-
tion, let us observe what is most contrary thereunto,
to avoid the same. Physicians, chirurgeons, husband-
men, and other sorts of men who desire to have their
work prosper, take this course, Jer. iii. 3, 4.
In particular, in all undertakings for growth in
' Qui monet ut facias quod jam facis, ills monendo,
Laudat, he— Ovid, de Trist.
grace, shake oflf slothfulness ; pretend not needless
excuses of impossibility, of improbability, of difficulty,
or of danger. ' The slothful man saith. There is a lion
without, I shall be slain in the streets,' Prov. xxii. 13.
Sec. 83. Of being quickened up to duties by prece-
dents.
As a further motive to enforce them unto the fore-
said diligence, the apostle setteth before them the ex-
ample of such as had well run the Christian race, and
attained unto the end thereof, their eternal salvation.
The particle by which he bringeth in this motive is a
disjunctive conjunction, hs, but, set down by way of
opposition unto slothfulness, implying that they who
obtained the prize were not slothful. So as if we look
to partake of the same blessing, we may not be sloth-
ful ; for they in their times and places were diligent.
Slothful persons hazard the crown. To have an eye
upon such saints as have well finished their course be-
fore us, will be an especial means of avoiding sloth-
fulness. To this very end doth the apostle set before
these Hebrews a catalogue of the most faithful worthies
that lived in former ages, Heb. xii. 1. The apostle
expressly saith that ' salvation is come unto the Gen-
tiles to provoke the Jews to jealousy,' Rom. xi. 11,
namely, to be as forward in entertaining the gospel of
Christ as the Gentiles were.
Precedents and examples do put a kind of life into
men ; yea, dumb creatures are hereby incited : a tired
jade, seeing other horses to gallop before him, is soon
put on to a gallop.
It will be therefore a good means for our quicken-
ing duly to observe the patterns of such as have been
forward in the way of godliness. ' Mark them which
walk so as you have us for an ensample,' saith the
apostle, PhiHp. iii. 17. Till we behold others, we may
soothe ourselves in our slothfulness, and think it to
be a kind of diligence. But when we behold others'
dihgence, then shall we find our own supposed dili-
gence to be but slothfulness. For quickening us up,
patterns may be of more force than precepts .
Sec. 84. Of the use of former patterns.
This noun ij.iij.7\7al, followers, is derived from the
same verb which is used Chap. xiii. 7, Sec. 100.
The following here intended is a diligent endeavour to
be like unto them, and in our time to do as they did.
For he here speaks of such as had finished their course,
and obtained the prize. Hereof see more in the place
before quoted. The patterns and precedents here in-
tended to be followed are set down in two respects :
1. As a motive to incite the living to follow those
who attained heaven, for so may these followers attain
thither also. This, then, is a second motive to per-
severance. Of the first motive see Sec. 79.
Of the benefits of imitating saints, see Chap. xiii.
7, Sec. 104.
2. These patterns are as a direction to shew them
46
GOUGE ON HEBREWS.
[Chap. VI.
the way to happiness. What hotter direction can
there he to keep on in the right way than to follow
such as have gone in that way before ?
Sec. 85. Of faith the means of cnjoyinj GocVs pro-
mises.
To direct them the better in imitating those that
are here set before them, the apostle doth expressly
Bet down two graces that are of singular use for ob-
taining eternal life, namely, faith and patience. These
are set down with a proposition, bta, that implieth the
moans and way wherein and whereby the reward is ob-
tained, which preposition is thus translated, throiujh.
This proposition, as here used with the genitive case,
doth set out in general the cause of a thing, and that
both principal and instrumental, as hath been shewed,
Chap. ii. 9, Sec. 74, and Chap. iii. 10, Sec. 164.
It also intends the means of cflectiug a thing, and
then it useth to be translated thwuijh, as here, and
1 Cor. X. 1, Acts viii. 18, 1 Cor. iv. 15.
Here it implieth that the graces following are the
means of obtaining the promises, for by faith we give
such credence to the truth of the promises, and so
apply them to ourselves as we account them our own,
even as if we were in possession thereof. This is that
receiving of the promises which is applied to Abraham,
Heb. xi. 17. In this respect faith is said to be the
evidence of things not seen, Heb. xi. 1.
Of faith giving right to God's promise, see Chap. iv.
3, Sec. 23.
That faith is needful for enjoying the benefit of
God's promises is evident by this, that the reward pro-
mised is in Scripture attributed to faith : ' He that be-
lieveth hath everlasting hfe,' John iii. 36 ; 'Ye are
saved through faith,' Eph. ii. 8. And to shew that
faith is so necessary a means as the thing promised
cannot be obtained without it, a must is put thereunto :
♦ He that cometh to God must believe that God is a
rewardor,' kc, Heb. xi. 6. Yea, eternal life is de-
nied to such as believe not : ' He that helieveth not is
condemned already, because he hath not believed,' etc. ;
and * He that believethnot the Son shall not see life,'
John iii. 18, 36. In this respect salvation is said to
be the end of faith, 1 Peter i. 'J.
Faith is that instrument which God sanctifieth to
make us partakers of those invisible blessings which
in and by his word are olicrcd unto us. It is as an
hand to receive spiritual and heavenly things.
Now as the ofler of a thing makes it not our own
unless it be received, so without faith the promises of
God become void unto us : ' The word preached did
not profit them, not being mixed with faith in them
that heard it,' Heb. iv. 2.
Behold here the benefit and necessity of faith : the
benefit, in that it brings the fruit of all God's promises
unto us ;
The necessity, in that promises are in vain to us
without it.
The inheritance is purchased by the blood of Christ,
but it is faith that settles a right upon us, and gives
us as it wore a possession of it. It gives a kind of
being to things promised before the date be accom-
plished. This is it which makes us ' against hope to
believe in hope,' Rom. iv. 18.
Of faith, of the nature of it, of the means of work-
ing, proving, prospering, and well using it, and of the
benefit and power of it, see The Whole Armour of God,
treat, ii. part vi. ; of faith, on Eph. vi. 16, sec. 5, &c.
Sec. 86. Of patience added tofaith.<
To faith the apostle addeth patience, as another and
a joint means for obtaining good things promised. I
The Greek word translated patience is a compound,
and that of an adjective, /xaxgi;, that signifieth long,
and a substantive, '^u/mo;, animits, iracundia, that
signifieth the mind, and the commotion thereof, Luke
iv. 28. This compound then signifieth a long forbear-
ing to be moved. The compound verb, /j,a-/.po6v/i!ii,
is translated to ' bear long,' Luke xviii. 7 ; to ' sufier
long,' 1 Cor. xiii. 4, 2 Peter iii. 9 ; ' patiently to en-
dure,' Heb. vi. 15; ' to have patience,' Mat. xviii.
26, 29 ; 'to be patient,' 1 Thes. v. 14, James v. 7, 8.
This compound noun is translated ' longsuffering,'
Rom. ii. 4, 2 Cor. vi. 6, and • patience' as here, and
James v. 10.
There is another Greek word, i/•-&'ao^»;, ordinarily
translated patience, which is often joined with this
word in my text as setting forth the same thing. Col.
i. 11, 2 Tim. iii. 10. That is compounded of a verb,
/Mivu), maneo, that signifieth to abide, and a preposition,
vTrh, sub, which signifieth wider. This notation doth
fitly set out the nature of patience.
So also doth this word in my text ; it implieth a
long*enduring with a meek mind, free from fretting
and gi'udging ; for patience is that grace whereby we
quietly endure and hold out against everything that
might hinder us or keep us from the fruition of that
which God hath promised and faith helieveth. In this
respect it is resembled to shoes, or to soldier's greaves,
Eph. vi. 15. A patient mind doth quietly and con-
tentedly wait for the effecting of what it helieveth. In
this respect, as here, so in sundry other places, these
two graces, faith and patience, are oft coupled toge-
ther, as 2 Thes. i. 4, Rev. ii. 19, and xiii. 10. It is
needful that patience be added to faith for two especial
reasons :
1. For the trial of faith.
2. For the supporting of it.
1. Patience gives evidence and proof of the truth of
faith : ' The trying of faith worketh patience,' James
i. 3 ; hereupon ' he that helieveth will not make haste,'
Isa. xxviii. 16 ; the ' honest and good heart,' having
* heard the word, keeps it, and brings forth fruit with
patience,' Luke viii. 15. Many hypocrites, making at
first a fair flourish, but wanting patience, vanish to
nothing, and waxing wear)', they fall away.
Ver. 11, 12.]
GOUGE ON HEBREWS.
47
2. Patience is needful for supporting faith in three
especial respects.
(1.) In regard of the long date of many of God's
promises.
(2.) In regard of the many troubles whereunto we
are subject in this world.
(3.) In regard of our own weakness.
Of these three, and of the nature and ground of
patience, and means whereby it is wrought, and
necessity and use of it, see The Whole Armour of God,
treat, ii. part v., on Eph. vi. 15, sec. 2, &c.
Sec. 87. Of inheriting the promises.
The reward that those saints which are set before
these Hebrews obtained upon their faith and patience is
thus expressed, inherit the promises. The woi'd xXjjaovo-
[lovvTuv, translated inherit, is the same that was used
Chap. i. 14, Sees. 160, 161 , 162. This wordsheweth
both the right that believers have to salvation, and
also the everlasting continuance thereof. See more
hereof in the places quoted.
The word i'Tra.yyOjag, translated piromises, is the
same that was used, Chap. iv. 1, Sec. 6. There see
the notation thereof. The noun here used must be
taken passively, for things promised, and in special for
the inheritance promised, namely eternal life, which is
called the promise of life, 2 Tim. i. 1, and ' promise
of eternal inheritance,' Heb. ix. 15. Here, then, is a
double trope ; one a metonymy of the cause for the
effect, for God's promise is the cause of that inheri-
tance ; the other a synecdoche, the plural number put
for the singular ; and this because many blessings are
comprised under eternal life, and also because eternal
life is many times and many ways promised. In
which respect they may be counted many promises.
The apostle thus expresseth that recompence of
reward to shew that God's promise is the ground and
cause of eternal life, for God hath 'promised it to them
that love him,' James ii. 5. Such are said to be
' heirs according to promise,' Gal. iii. 29, and ' chil-
dren of promise,' Gal. iv. 28 ; and they who enjoy it
are said to ' receive the promise,' Heb. x. 36.
1. God makes his promise to be the title of the
heavenly inheritance, to manifest his free grace, good
pleasure, and abundant mercy in bestowing it, Luke
xii. 32 ; 1 Peter i. 3.
2. He doth it to strengthen our faith the more in
that inheritance. For God's promise is one of those
* two immutable things, in which it was impossible for
God to lie,' ver. 18.
3. To give proof that there is no ground of title in
ourselves, nor title of birth, nor of desert, nor of pur-
chase by ourselves.
1. On this ground we may with the more stedfast
faith expect this inheritance. A surer ground cannot
be had. God's promise, as it giveth evidence of his
good pleasure, so it giveth assurance of his continuance
thereof, and of that possession which we shall have of
it. For by his promise, his truth, his righteousness,
and faithfulness is engaged. ' Faithful is he that pro-
mised,' Heb. X. 23. On this ground the believer
' setteth to his seal that God is true,' John iii. 33.
But on the contrary, ' he that believe th not God, hath
made him a liar,' 1 John v. 10. It doth therefore
much concern us well to acquaint ourselves with the
promises of God. Hereof see The Whole Armour of
God, treat, ii. part vi. ; of faith on Eph. vi. 16, sec.
71, &c.
2. ' Having these promises, let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God,' 2 Cor. vii. 1.
3. God's binding himself to us by promise, giveth
just occasion unto us, to make promises unto him of
such duties as we owe to him, and he expecteth from
us ; that so we may not leave ourselves free to omit
or intermit those duties, and having bound ourselves
by promise, it becometh us to be faithful, as God is,
in performing our promise. See The Saint's Sacrifice
on Ps. cxvi. 9, sec. 64.
Sec. 88. Of the reward of faith and patience.
The issue of the inheritance promised is here set
down as the reward of their faith and patience, and in
that respect it is a third motive unto perseverance. Of
the two former motives, see Sec. 84.
This motive is taken from the recompence of per-
severance, which is that heavenly inheritance that God
hath promised. This being annexed to faith and patience,
giveth proof that those graces shall not lose their re-
ward; hereupon the apostle saith of these graces, that
they are ' a manifest token of the righteous judgment
of God, that ye may be counted worthy of the king-
dom of God,' "2 Thes. i. 4, 5.
God doth make high account of those graces, and
in that respect will not suffer them to pass unre-
warded.
Who would not, who should not, use the uttermost
diligence that he can, for attaining faith and patience ?
What zealous followers should we be of them, who
through faith and patience inherit the promises ?
That reward which is comprised under these promises
is worth the having, but without these graces it cannot
be had, yet through them it shall assuredly be ob-
tained. In this respect, these and other like graces are
said to ' accompany salvation.' Hereof see Sec. 57.
Sec. 89. Of the resolution of Keh. vi. 11, 12.
Ver. 11. And we desire that every one of you do shew
the same diligence, to the full assurance of hojje unto
the end :
12. That ye be not slothful, but followers of them who
through faith and patience inherit tlie p)r onuses.
The sum of these two verses is, an exhortation to
perseverance. In setting down hereof observe,
1. The coherence, in this copulative particle and,
or rather disjunctive but. See Sec. 75.
48
GOUGE ON HEBREWS.
[Chap. VI.
2. The substance ; and therein, 1, the manner ; 2,
the matter.
The manner is by a word of entreaty, xre dcaire.
The matter sets out, 1 , the thing desired ; 2, motives.
The thing desired, is to be as careful for our own
spiritual good as for others' temporal good.
In setting ont this point, four things are expressed :
1. The persons whom it concerns, every one.
2. The duty, which is set down,
1. Aflirmatively and positively, (lUirjence. This is
amplified by the extent of it, in this relative, the same,
which also imports a motive. See Sec. 79.
3. The grace whereabout their diligence is to be
exercised. This is,
(1.) Expressly named, hope.
(2.) Amplified by an especial property, /m/^ assur-
ance.
4. Their continuance therein, xm(o the end.
The foresaid duty is enforced negatively, under the
contrary vice forbidden, thus, he not slothful.
Another motive is taken from former patterns. In
setting down this motive, three things are observable.
1. The opposition betwixt the fore-named vice and
this pattern, implied in this particle but.
2. The expression of the duty thereupon required,
in this \ford follouers.
3. A description of the patterns. They are de-
scribed,
1. By two special graces, faith and patience.
2. By the issue thereof, which is set out,
(1.) By the kind of possession, inherit.
(2.) By the ground thereof, the promises.
This issue, l)eing set down as the recompence of
their continuing in faith and patience, is a third motive
unto perseverance.
Sec. 90. 0/ observations raised out o/Heb. vi. 11, 12.
I. Assurance of salvation takes not away the use of
means. This is gathered out of the inference. See
Sec. 75.
II. People are uith mihlncss to be instructed. To
desire that which is a duty, is a mild kind of instruc-
tion. See Sec. 76.
III. Ministers must earnestly desire their people's
proyress. So did the apostle here. See Sec. 77.
IV. Ministers must imparliaUy seek the good of all
their people. This is the extent of this phrase, every
one. See Sec. 78.
V. Christians must be as diliyent for their on-u- souls,
as they are for the bodies of others. Thus much is im-
plied under this relative, the same. See Sec. 79.
VI. DUiyence must be usedfor perseverance. This
is it for which diligence is here desired. See Sec. 79.
VII. Good proof must he given of our diligence.
The verb shew intends as much. See Sec. 79.
VIII. Hope is an especial grace to be sought for. For
this end it is here expressly mentioned. See Sec. 80.
IX. Assurance ia a property of hope. See Sec. 80.
X. Perseverance must be added to diligence. For
we must be diligent unto the end. See Sec. 80.
XI. Slothfulness is unbeseeming Christians. It is
therefore here expressly forbidden. See Sec. 81.
XII. Men diligent in love may be slothful in faith.
The inference of this verse upon the former intends
as much. See Sec. 81.
XIII. Vices contrary to duties are to be avoided.
This is here exemplified in slothfulness, which is con-
trary to dihgence. See Sec. 82.
XIV. Good patterns aj-e for imitation. We must be
followers of such. See Sec. 83.
XV. Good patterns are good invitations and direc-
tions. For both these ends are they here propounded.
See Sec. 84.
XVI. Faith is an especial means of obtaining things
promised. For this end is faith here set down. See
Sec. 85.
XVII. Patience must he added to faith. It is there-
fore here coupled with faith ; and p)atienc.e. See Sec. 86.
XVIII. fJeaven is saints' inheritance. That is it
which they are here said to inherit. See Sec. 87.
XIX. God's promise is the ground of saints' inheri-
tance. That is therefore here called a promise. See
Sec. 88.
XX. Faith a7}d patience shall he recompensed. The
inheritance promised is here set down as a recompence.
See Sec. 88.
Sec. 91. Of the coherence. Heb. vi. 13-15.
Ver. 13. For when God made promise to Abraham,
because he could swear by nogreater, he sioare by himself,
14. Sitying, Surely blessing I ivill bless thee, and
midiiplying 1 irill nudtiply thee.
15. A7id so, after he had patiently endured, he ob-
tained the promise.
That which the apostle generally hinted about those
patterns which he set before the Hebrews, namely,
' that through faith and patience they inherited the
promises,' he here exemplifieth and confirmeth in
Abraham's example, who also through faith and pa-
tience did inherit the promise. His faith was famous,
and well known. For thus it is written of him, ' He
believed in the Lord, and he counted it to him for
righteousness,' Gen. xv. 6. His patience, and the
recompence thereof, are thus expressed : ' After he had
patiently endured, he obtained the promise,' ver. 15.
To shew that the ground of his faith and patience
rested on God's promise, the apostle setteth down
both the ground itself, God's promise ; and also the
confirmation thereof, God's oath, ver. 13. Therefore
this particular instance of Abraham is a pertinent
proof of the general point, and fitly inferred thereupon,
and that by this causal conjunction yup, for.
The argument may be thus framed :
That benefit which Abraham the father of the faith-
ful reaped through his faith and patience, other saints
who are children of Abraham may expect ; but Abra-
Ver. 13-15.]
GOUGE ON HEBREWS.
49
ham, througli faith and patience, inherited the promise ;
therefore other saints may expect through faith and
patience to inherit the promise.
Sec. 92. Of the dignity of Abraham's person.
This example of Abraham is in particular mentioned,
not because he alone obtained this reward of his faith
and patience, for in the eleventh chapter there is
a large catalogue of other like instances ; and many
millions more have on like grounds obtained the pro-
mise ; but for two special reasons is his example
produced.
One is, the dignity of his person.
The other is, the excellency of his faith. See Sec.
94.
Concerning his person :
1. He was among the Jews in highest account.
They much gloried in him ; they thought that his
posterity, even according to the flesh, should never be
cast off. Mat. iii. 9 ; they thought that, being Abra-
ham's seed, they were the most free of all people, and
did hold out this buckler, ' Abraham is our father,'
against all threatenings. Job viii. 33, 39.
2. He is set forth to have the highest place in the
kingdom of heaven. Mat. viii. 11. Yea, the place of
deceased^saints' rest is called 'Abraham's bosom, 'Luke
xvi. 22.
3. He was accounted and called ' the father of all
them that believe,' Rom. iv. 11 ; and ' they which are
of faith, the same are the children of Abraham,' Gal.
iii. 7. He is in Scripture styled, ' a prince of God,'
Gen. xxiii. 6 ; * the friend of God,' James ii. 23 ; ' the
father of circumcision,' Rom. iv. 12, In him were * all
families of the earth blessed,' Gen. xii. 3. And his
faith is made a pattern to the Gentiles, Gal. iii.
7-9.
Sec. 93. Of Abraham's names.
4. Abraham's name shewed him to be a man of
great note. His first name was D~l3S, Abram. That
is a name in Hebrew, compounded of two nouns. The
first, 3N, pater, signifieth in Hebrew Chaldee, Syriac,
and Arabic, father. The other, Q"l, altiis, e.vcelsus,
signifieth high, excellent. Thence Abram, an high or
excellent father. The name was questionless given to
him at first by some special instinct and foresight of
what he should be afterwards ; or at least in desire
or hope of some high excellency, whereunto he should
be advanced.
The other name, Dmax, Abraham, hath the letter
n with a vowel in Hebrew added to it, in the beginning
of the last syllable, whereby it consisteth of a syllable
more. The former name, Abram, was of two syllables;
this latter, Abraham, of three.
The letter He added to this latter name, is one of
the letters of this sacred name nin"', Jehovah, in which
the letter He is twice expressed. Hence both Jewish
and other expositors produce sundry mysteries, which
Vol. II.
I suppose to be over curious, and therefore pass over
in this place.
Yet this we may afiirm, that it was a great honour
to Abraham to have any part of the Lord's name added
to his. Thus it was an honour for Vi^in, Oshea, which
signifieth a Saviour, to be called V^)n\ Jehoshita,
Num. xiii. 16, the first syllable being part of the
foresaid proper name of the Lord Jehovah. This name
Jehoshua, or as it is commonly called Joshua, as he
was a type of Jesus, signifieth The Lord a Saviour.
In this name Abraham, there is not a tittle taken
from the former name Abram, only there is an addition
of dignity and honour, which God himself, who changed
the name, thus expresseth, ' For a father of many
nations have I made thee,' Gen. xvii. 5. Ab signifieth
a father, the letter R is left in to retain that excel-
lency which was in the former name, implied under
this word Ram. H is the first letter, and Ham the
first syllable, in Hamon, which signifieth a multitude.
In Hebrew names, a letter is oft put for a word, as in
Joshua, Num. xiv. 6 ; and Samuel, 1 Sam. i. 20.
The full meaning, then, of this name Abraham is, an
excellent father of a multitude, 3X, imter ; D"i, excelsiis ;
D'"l, multitudinis.
The Lord, in rendering the reason of this name
Abraham, addeth this word nations. Gen. xvii. 15, to
shew the extent of that multitude, that not only the
Israelites which came from Abraham after the flesh
should be very numerous, nor yet that he should have
other nations also sprout from him after the flesh, as
the Ishmaelites, Gen. xvii. 20 ; and the other nations
that descended from him by Keturah, Gen. xxv. 1,
&c. ; but that also all of all other nations that should
be of the true faith, should be accounted to come from
him, Rom. iv. 11, Gal. iii. 7, 29. Thus was his seed
'as the dust of the earth,' Gen. xiii. 15 ; ' as the stars
of the heaven, and as the sand which is upon the sea
shore,' Gen. xxii. 17. By this latter name was he
ever called, after it was first given him. Indeed, he is
called Abram twice after this, 1 Chron. i. 27, Nehem. ix.
7. But in both those places there is reference to the
time before this name was given him, and withal in
both those places there is express mention of changing
that name Abram into Abraham.
By this name Abraham, God would support his ser-
vant's faith in that promise which he made unto him,
when he bid him ' tell the stars, if he were able to
number them,' and thereupon said, * So shall thy seed
be,' Gen. xv. 5. Thus we see how careful God is to
establish the faith of his saints in the promises that
he makes unto them. The like might be exemplified
in sundry other names of persons, places, rites, typ^^'
and other like things.
This God did both by reason of the knowledge he had
of our weakness, and also by reason of the great desire
he had of our good, that we should not fail of the bene-
fit of his promise. This made him add to his promise
his oath, as we shall afterward see, ver. 17.
D
50
GOUGE ON HEBREWS.
[Chap. YI.
Sec. 94, Of God's manifold promises to Abraham,
and the excellcuaj of his failli in rcstinff on them.
The excellency of Abraham's faith is clearly mani-
fested by the kind of promises which he believed.
It is here said, that ' God made promise to
Abraham.' This verb irrayyuXd/xnog, made promise,
is such a compound as the noun irrayyi/.ia, promise,
was, Sec. 87. It hath reference, as to the other
promises which God made to Abraham, so in special
to this, * In blessing I will bless thee, and in mul-
tiplying I will multiply thy seed,' &c.. Gen. xxii. 17,
18. For the words of that promise arc here quoted,
ver. 14. And to that promise was the oath in par-
ticular annexed, Gen. xxii. 16. The promises made
to Abraham were verj* great ; and many of them to
man's reason seemed very improbable, if not im-
possible. For,
1. God called him from his kindred, and out of his
own country ; and promised him the possession of
many nations, whereof ' he gave him none inheritance,
no, not so much as to set his foot on,' Acts vii. 5.
2. He promised to bless him, and to make his
name great, &c., Exod. xii. 2. This was a great
promise in the kind of it.
8. He promised him seed as the stars, when he
had no child, and had been many years childless,
Gen. XV. 2, 5.
4. "When his body was now dead, being about an
hundred years old ; and Sarah's womb dead, he pro-
mised to give him a son by Sarah, Rom. iv. 19.
5. After that son was given him, to whom the
promise was appropriated, he was commanded to
sacrifice him with his own hand ; and upon that
rommand he was ready to do it, and yet believed,
Heb. xi. 19; see ver. 15.
In these and other like respects bis faith is thus
commended : ' Against hope he believed in hope ;'
♦ he was not weak in faith ;' ' he staggered not at the
promise of God through unbelief;' 'he was strong in
faith ;' ' he was fully persuaded that what God had
promised, he was able also to perform,' Rom. iv.
18-21.
In the 11th chapter of this epistle, ver. 8, &c.,
occasion will be given of setting forth Abraham's
faith yet more largely.
Abraham's patience is expressly noted, ver. 15.
13y this it appearcth how prudently and pertinently
the apostle hath culled out Abraham's example, and
Bet it in special before them. For if a father so be-
lieved, and had such patience, then must children
endeavour to be like him. We are all children of
Abraham, Gal. iii. 7, 29. Now, it is an honour for a
child to be like his father. AVe ought then rather to
be like him, because there are no such dilHculties and
obstacles opposed unto us. God's promises, and
means of accomplishing them, do now sweetly concur.
We live in times wherein we see the substance of all
former promises accomplished, Rom iv. 24.
Sec. 95. 0/ Christ comprised under the promises
made to Abraham.
The foresaid promises, and also Abraham's faith
therein, were the greater, in that they hold out Christ,
and Abraham eyed Christ in them. For,
1. That general promise, that God would bless
Abraham, did set out Christ ; for all blessings come
to children of men in Christ.
2. The promise of seed intended Christ, which the
apostle provfth bj- the singular number, seed, spoken
as of one. Gal. iii. IG.
3. The numerous increase, as the stars of heaven,
dust of the earth, and sand of the sea, hath especial
respect to the church, which is the body of Christ.
4. The extent of the blessing, to all nation^, Gen.
xii. 3, and xxii. 18, was in and by Christ accomplished.
5. The land of Canaan, which was promised, was
a type of heaven, which was purchased by Christ,
and where we shall have an eternal communion with
Christ.
To Christ, therefore, Abraham had an eye in the
promises which were made to him. In ^vhich respect
Christ thus saith to the Jews, ' Your father Abraham
rejoiced to see my day; and he saw it, and was glad,'
John viii. 5G.
Hereby we may learn what specially to behold in
God's promises, namely, Jesus Christ, and in him
God's favour, and all needful blessings that may bring
us to an eternal communion with him. Thus shall
our faith be more firmly stablished, and we made the
more patient in expecting the issue and end of all,
the salvation of our souls.
Sec. 96. Of God's promise, the ground of faith and
patience.
The apostle, to give proof of Abraham's faith and
patience, maketh mention of God's promise, to shew
that God's promise is the only true ground of faith
and patience. This made Caleb and Joshua constant
in their faith and patience, forty years together in the
wilderness, notwithstanding the many murmurings
and rebellions of the other Israelites. This made
David endure many years' persecution, from the time
of his anointing to the time of his possessing the
kingdom. This was the ground of the faith and
patience of all martyrs, and other saints in all ages.
The word which David intendeth, where he saith,
' Remember the word unto thy servant,' was a word
of promise, whereof he thus further saith, 'upon which
thou hast caused me to hope. This is my comfort in
my aflliction,' &c., Ps. cxix. 49, 50.
God's promise is as his very essence, which chang-
eth not, l^^alachi iii. 6 : ' Heaven and earth may pass
away, but Gods word shall not pass away,' Mark xiii.
31 ; for ' faithful is he which promiseth,' Heb. x. 23 ;
and ' will also do it,' 1 Thes. v. 2i.
For breeding and strengthening faith, for adding
patience thereunto, and for making us without faint-
Ver. 13-^15.]
GOUGE ON HEBREWS.
51
ing to hold out, it will be needful and useful to ac-
quaint ourselves with the promises of God, and with
his truth in performing the same. Though God in
his unsearchable wisdom may set a long date for the
accomphshment of his promises, so as to us, who
know not his time and season, he may seem to forget
his promises, yet his justice, truth, faithfulness, and
unchangeableness will not suffer him to make his pro-
mise utterly void. If a king or great man make a
promise of this and that, we can wait for it ; yet they
are but men, and many ways subject to fail ; for every
man is a liar, but God most true, Rom. iii. 4. Let
us not therefore by incredulity or impatiency make
void to ourselves any promise of God, as the incredu-
lous prince did, 2 Kings vii. 2, 20. Let us rather
shew ourselves to be true children of Abraham, by
such a faith as he had, and manifest tbe truth thereof
by patience.
Sec. 97. Of GocVs coufinninfj his promise hy oath.
God that made the aforesaid promise to Abraham,
did most solemnly confirm it by his oath. Thus it is
here taken for granted, in that he sets down the bond
whereby he bound himself, together with the reason
thereof, in this manner, ' Because he could swear by
no greater, he sware by himself.' Here therefore is
to be considered,
1. This act of sweariiu/, attributed to God.
2. The object by whom he swore, himself.
3. The reason hereof, he could swear hi/ no greater.
Of the notation of the Hebrew word translated
swearing, of the general nature of an oath, of this act
attributed unto God, and of tbe bonds whereby God
tieth himself in his oath,' see Chap. iii. 11, Sees.
114, 115. Of the certainty or infallibility of God's
oath, see Chap. iii. 3, Sec. 26.
God is oft said to swear in wrath, as we may see
in the places whereunto reference is made. But here
his swearing is in mercy, for confirmation of his pro-
mise made for the good of Abraham and his seed.
Thus he confirmed the promise of Christ's priesthood,
Ps. ex. 4 ; and of the everlasting continuance of
David's kingdom, Ps. cxxxii. 11 ; and of the calling
of the Gentiles, Isa. xlv. 23 ; and of the prosperity of
the church, Isa. Ixii. 8.
This manner of God's confirming his promise may
not be imagined to arise from any variableness in
God, but rather from his tender respect to man ;
partly to strengthen his faith the more, and partly to
move him with patience to expect God's season for
the accomplishment of his promise.
Obj. Abraham gave testimony of his faith ; what
need was there then that God should swear to him ?
Ans. 1. Though in somethings he testified a strong
faith, Rom. iv. 18, &c., Heb. xi. 8, &c., yet he, being
a man, was subject to human frailties. Instance his
twice denial of Sarah to be his wife, and that for fear.
Gen. xii. 12, and xx. 2. This phrase also, ' Lord
God, whereby shall I know that I shall inherit it ? '
Gen. XV. 8, and his going in unto Hagar, Gen. xvi. 4,
imply a kind of distrustfulness. We read the like of
David, a man of great faith, as is evidenced by his
setting upon a lion, and a bear, and a giant, 1 Sam.
xvii. 3G, and by his long bearing out Saul's persecu-
tion ; yet afterwards he manifested great weakness,
when he said in his heart, ' I shall now perish one
day by the hand of Saul,' 1 Sam. xxvii. 1 ; and when
in his haste he said, ' All men are liars,' Ps. cxvi. 11,
which he especially intendeth of such prophets as told
him he should be king.
Ans. 2. God's oath was needful for, and useful to,
Isaac, who was newly delivered out of the very jaws
of death, and then present when God confirmed his
promise to Abraham by oath, Gen. xxii. 12, &c. ; for
the promise concerned Isaac as well as Abraham.
Ans. 3. Tbat oath was needful to, and useful for,
the seed of Abraham, generation after generation ; for
the promise concerned them all.
Sec. 98. Of God's swearing hy himself.
The person by whom God swore is here expressly
said to be himself : ' he sware by himself.' So much
is expressly affirmed in the history : ' By myself have
I sworn, saith the Lord,' Gen. xxii. 16. So Exod.
xxxii. 13, Isa. xlv. 23, Jer. xxii. 5, Amos vi. 8.
Obj. In other places other things are mentioned
whereby God sware : as his soul, Jer. li. 14 ; his
name, Jer. xHv. 26 ; his right hand, Isa. Ixii. 8 ; his
strong arm, ibid. ; his excellency, Amos viii. 7 ; his
holiness, Ps. Ixxxix. 35 ; his throne, Exod. xvii. 16.
Ans. Those seeming other things are no other than
God himself ; for there is nothing in God but God
himself. Faculties, properties, parts of body, and
other like things attributed unto God, are no other
than his very essence. God is a simple, pure being,
without mixture or composition. Properties, parts,
and other like things are attributed to God merely by
way of resemblance, for teaching's sake ; to help us who
are but of shallow capacities, and are brought to con-
ceive divine mysteries the better by resemblances from
such things. That there is nothing but a simple,
pure being in God is evident by this title Jehovah,
which implieth all being, and that by, from, and in
himself. So doth this style, which God giveth to
himself to be distinguished from all others, ' I am
that I am,' Exod. iii. 14. In this respect sundry pro-
perties are applied to God not only in the concrete,
thus, wise, true, loving, but also in the abstract, as
trisdom, Prov. viii. 12, 14 ; truth, John xiv. 16 ; love,
1 John iv. 16 ; yea, those things which are qualities
in man, being applied to God, are put for God him-
self, thus, ' the Wisdom of God said,' Luke xi. 49,
that is, God himself; and thus, ii ^sXsi to '^sXri/ji,a rou
Qiov, *if the will of God will,' 1 Peter iii. 17, that is,
if God will ; we thus translate it, ' if the will of God
be so.
52
GOUGE ON HEBREWS.
[Chap. VI.
This, in general, may serve to satisfy that objec-
tion, which mny more fully be satisfied if wo distinctly
consider the divers ways whereby God in swearing
bindeth himself to make good his word. Of the bonds
of an oath, and of a particular applying of them to
God, seo The Church's Conquest, on Exod. xvii. 10,
Sec. 80.
Sec. 99. Of God's having no greater to sivcar by
than himself.
The reason why God swearcth by himself is thus
Bet down, ' because he could swear by no gi-cater.'
To set out the gi*eatness of God above all others, this
title, a great God and a great King above alt gods, is
by a kind of excellency (xar i^o^rjv) and propriety
attributed to God, Ps. xcv. 3. There is scarce any
other title more frequently attributed to God in
Scripture than this, Great. The heathen by the
light of nature discerned thus much, and thereupon
gave this title to God, Optimus Maximus, the best,
the greatest.
Everything but God, who is the creator of all, is a
creature ; but no creature can be greater than his
creator; therefore everything else must needs be less
than God. The apostle saith, ' Without all contra-
diction, the less is blessed of the better,' chap. vii. 7.
Much more, without all contradiction, the less is
created by the greater. It is impossible that the
Creator should create a greater than himself. ' "Who
in heaven can be compared unto the Lord ? who
among the sons of the mighty can be likened unto the
Lord ? ' Ps. Ixxxix. 0. This being so, who can be
imagined to be amongst creatures that God should
take to be a witness and judge of that which he
Bweareth ? What can there be out of God so fit and
precious a pawn to bind himself by as that which is
in God, even himself and his own excellencies ? If,
therefore, he sware, he must needs swear by himself.
That an inferior is not to be sworn by, but a greater,
is laid down as a ruled case, ver. IG.
Sec. 100. Of inferences \(pon God's su-earing.
God's swearing gives good evidence of his good
respect to man, in that he condescends so low as by
oath to bind himself to make his word good for our
eakes. Herein he shews that ho considers what is fit
rather for our infirmity than his glorious majesty.
Do magistrates, masters, parents, other superiors,
ordinarily swear to make good their word to their in-
feriors ? This uscth to be exacted of inferiors, as
Gen. xxiv. 8, but not so of superiors. The llomans
nor exacted nor expected oaths of their magistrates,
nor we in courts of justice of nobles. Yet God, who
bath no gi'eater than himself, binds himself to us his
servants by oath. Thus he addeth seals to his
covenant, Horn. iv. 11. Oh what matter of holy ad-
miration doth this afford unto us ! In this case wo
may say, ' What is man, that thou art mindful of
him ? and the Son of man, that thou visitest him?'
Ps. viii. 4. What respect ought we to testify unto
his majesty, who thus tcndereth our infirmity ! If this
be not sutiicient to make us cast off all ditfidence, what
can be sutficient ? If now wo believe not, God may
well complain and say, ' What could have been done
more, that I have not done ? ' Isa. v. 4.
What matter of humiliation doth this minister unto
us, in regard of the pronencss of our nature to distrust-
fulness ! Most men make little more of God's pro-
mise, though confirmed by oath, than of man's.
God's precious promises hardly make men to depend
upon him, or to yield obedience to the means which
are annexed to his promises for accomplishment of
them. This sin, in regard of itself, and the cursed
fruits thereof, is a most pestiferous sin. Seo more
hereof in The Whole Armour of God, on Eph. vi. 16,
treat, ii. part G ; of faith, sec. 34.
It becomes us, then, who bear any respect to God,
to lay to heart this gracious condescension of God,
and the means which he thus useth to strengthen our
faith the more. That, therefore, our faith may be
the more strengthened, let us oft meditate, as on God's
promises, so on the bond whereby he binds himself to
make them good for our good. This is next to that
incomprehensible evidence of his love in giving his
Son to us. Hereby he obligeth himself, his power,
his truth, his holiness, his excellency, his name, his
soul, and whatsoever is precious in him. Ho is con-
tent to be no more himself, or to retain anything
whereof he makes account, if he fail in his promise to
men. ' Oh the depth of the riches both of the wis-
dom and goodness of God !'
Should not this stir us up to bind ourselves by
promise, by vow, by oath, by all warrantable means,
to keep covenant with God. There was no need on
God's part why he should bind himself by oath, j-et
ho did so for our sakes. But there is great need on
our part to bind ourselves to God. We are as prone
to start from good purposes and promises as water
heated to wax cold, and heavy things to fall down-
wards. Therefore we should, evening and morning,
when we go to the house of God or to the Lord's
table, on Sabbath days or fast days, solemnly bind
ourselves to God. Promises, covenants, vows, oaths,
and such like bonds, to tie us unto God, are as tutors
to incite us unto duty, and to check us for neglect
thereof. As, therefore, they are solemnly to be made,
so oft to bo renewed. This will make us more con-
scionable of duty, especially if it be done with a true
purpose of performing what wo tie ourselves unto, and
in singleness of heart. Seo more hereof in The Saints'
Sacrifice, on Ps. cxvi. 9, sec. 04 ; and on Ps. cxvi.
14, sec. 90, in the end of it, and 91.
Sec. 101. Of this word, ' Surelg.'
Ver. 14. Saying, Surely blessing I will bless thee,
and multiplying 1 will multiply thee.
Ver. 13-1 5. J
GOUGE ON HEBREWS.
53
In this verse the matter and form of God's promise
is set down ; whereby it is manifested to be an oath.
The first word, saying, hath reference to God, and it
implieth that the words of God himself are here pro-
duced.
The next word, surely, is in Greek used for the form
of an oath.
The first particle r, as here used with a circumflex,
is a note of a strong asseveration : which itself alone
signifieth surely, or truly.
The other particle, [Mriv, joined thereto, addeth em-
phasis, as if we should say, Certe quidem, Surely in
truth, see Chap. i. 6, Sec. 72. The LXX on Gen.
xxii. 17 have used this word, to shew that that which
followeth was the oath which God did swear. Other
Greek authors^ do also use it as a note of an oath.
Some, instead of the word used by the apostle, read
Amen, which is a strong asseveration. Hereof see
more in the Guide to go to God, or Explanation of the
Lord's Prayer, Sec. 241. But I suppose the word
used by the apostle to be the fittest for this place.
It is expressly said by God himself, ' I have sworn.'
This clause, therefore, ' in blessing I will bless,'
plainly demonstrates that this was God's oath. Gen.
xxii. 16, 17.
Of God's confirming his promise by oath, see Sec.
97.
Sec. 102. OJ the blessing j^romised to Abraham.
Two things doth God by oath promise to Abraham.
One general, which is, blessing.
The other particular, which was, m,ultiplication of
seed.
Of the word translated blessing, see ver. 6, Sec. 47.
Here blessing compriseth under it every good and
needful thing concerning body and soul, this life pre-
sent, and the life to come ; as health, wealth, honour,
long life, with other temporal good things ; and justi-
fication, sanctification, with other spiritual blessings ;
and the end of all, eternal salvation. All these make
to man's happiness, and therefore are comprised under
the word blessing.
Obj. Wicked men who are accursed enjoy the tem-
poral blessings, and Christ himself saith, * Woe unto
you that are rich,' Luke vi. 24. How then do these
tend to man's blessedness ?
Ans. Wicked men pervert the use of temporal good
things, and so make them to be a curse. But God
bestoweth such grace on the children of Abraham, as
they rightly use those temporal good things, and so
they prove a blessing. See more hereof in Domestical
Duties, treat, i. on Eph. vi. 3, sees. 101, 102, &c.
God said to Abraham, * I am thy exceeding great
reward,' Gen. xv. 1. Here he maketh it good, in this
phrase, * I will bless thee.' For God's reward is
' Kara. rraiSuv u/jivvi; vi fivv aVoXojXivai iikf^9r/iv. — DeinOSt.
Sic apiid Thucid. Xenoph. Flxton. aliosque veterea authores
post oi/.oirai addi solet ?i f/.hv. et jiisjurandum indicat.
blessing ; it makes a man blessed. So soon as God
had made man, he blessed him. Gen. i. 28, and v. 2.
After man's fall, all the good that God did and in-
tended to man, is comprised under this word blessed;
and that before, in, and after the time of the law ; yea,
in and after this world. Gen. ix. 1 ; Deut. xxviii. 3,
&c. ; Mat. V. 3, &c., and xxv. 84.
Blessedness is that summum bonum, that chief good,
whereof the heathen had a glimpse, but could not find
out wherein it consisted. It is that whereof Christ
saith, ' One thing is needful,' Luke x. 42. He that
is blessed in what he hath, needeth no more. He that
hath abundance of such things as make not blessed,
may be truly said to have nothing.
Indeed, there are many particulars to which blessed-
ness is annexed. Christ giveth instance of eight to-
gether, which are commonly called the eight beatitudes.
Mat. V. 3, &c. And the Scripture in other places gives
instance of many hundreds more ; but be they never
so many, they all meet and determine in one chief
good : as all_ the lines which proceed from a circum-
ference meet and end in the centre, all rivers in the
sea, all beams whereby the world is enlightened are
from the sun, and in the sun. There are many mem-
bers of one body, 1 Cor. xii. 12. The apostle reckon-
eth up many unities, Eph. iv. 4-6, which have refer-
ence to many hundreds and thousands, yea, and
millions of particulars. There is one Lord, millions
are servants to that Lord. There is one faith, but
multitudes of believers that are of that faith. One
baptism, but innumerable persons in all ages baptized.
So there is one blessedness, yet many virtues, graces,
duties, and means which concur to make up that
blessedness.
But to make this point the more clear, blessedness
is to be considered in the inchoation and progress
thereof ; or in the perfection and consummation of it.
In the inchoation and progress many means are
used, many graces obtained, many duties performed.
They that attain to blessedness must hear God's word,
and keep it, must fear God, must be poor in spirit,
must mourn, &c.
Blessedness is ascribed to all and every particular
saving grace, in two respects especially.
1. Because no blessedness can be attained without
all and every of them.
2. Because they who attain all and every of them
shall assuredly be blessed.
Quest. What if a Christian attains some of them,
though he have them not all ?
Ans. Whosoever hath one sanctifying grace, hath
every sanctifying grace. All sanctifying graces are as
so many links of one chain, whereby we are brought
to salvation. He that hath one hath all ; he that hath
not all, hath none at all.
He that hath any sanctifying grace is truly regene-
rate. Now regeneration consists of all the essential
parts of a spiritual man, (which are all sanctifying
54.
GOUGE ON HEBREWS.
[Chap. VI.
graces), as natural generation consisteth of all the
essential parts of a natural man. Yea, though in na-
tural generation there may bo a defect and want of
some parts, yet it never so falleth out in spiritual re-
generation.
Fitly therefore is blessedness ascribed to every par-
ticular grace, because he that hath one hath also every
one. He that is truly poor in spirit doth mourn, is
meek, and so in the rest.
I will not deny but some graces may more conspi-
cuously appear, and bo in their kind greater and more
eminent than others, as the stars in the heavens ; yet
in one degree or other, is every grace in every true
saint, and that while hero he lives on earth.
The perfection and consummation of blessedness
consisteth in that incomprehensible and eternal glory,
delight, and contentment which saints shall have in
heaven, where they shall in a beatifical vision see God
himself fi\ce to face, 1 Cor. xiii. 12, and where God
will be all in all, 1 Cor. xv. 28.
1. God's magnificence is herein much commended,
in that he maketh those blessed to whom he is pleased
to manifest his favour, and whom he will reward.
Under blessedness, more is comprised than all the
world can aflbrd. All things without blessedness are
nothing worth ; blessedness is of itself invaluable.
This is that treasure, and that pearl, for which he that
knoweth the worth thereof will sell that he hath, and
be no loser. Mat. xiii. 44-4G.
2. Let him that would have his' desire satisfied,
seek after blessedness. IMan can well desire no more
than to be blessed. If ho desire anything under it,
or without it, his desire is a mean and base desire.
3. This should make us observe the means to which
blessing is promised ; and this should make us dili-
gent in using those means. A man were better not
be than not be blessed ; but he that is blessed will
have great and just cause to bless him that hath given
him his being, and made him blessed.
4. This is a great aggravation of their wretched dis-
position, who being born and brought up under the
light of the gospel, live, lie, and die in their natural,
cursed condition.
The heathen could say that all things desire their
good ;' yet many men who live under the means
whereby that good is revealed, will not learn how they
may be blessed, much loss walk in the way that leadeth
to it. God for his part saith, ' Behold, I set before
you a blessing and a curse,' Deut, xi. 2G ; but many
wretched men regard nnt to 'choose the good part,'
as Mary did, Luke x. 42. Oh more than monstrous
ingratitude to God ! Oh the irreparable damage that
such bring to themselves !
Sec. 103. Of God's (thindanl hlessiiiff.
The foresaid blessing is further amplified by doub-
ling the phrase, thus, llexsin;/ I trill bless. This is an
' Ayahv Ta.rx lifiirxi. — Arisl. Ethic. Nicom. lib. i. cap. i.
Hebraism, frequently used in the Old Testament; and
it addeth much emphasis, for it setteth forth,
1. The certainty of a thing; as where the Lord
saith, * Seeing I have seen,' Exodus iii. 7. We thus
interpret it, ' I have surely seen.'
2. Diligence and pains in a thing ; as where the
daughters of Reuel said to their father concerning
Moses, ' drawing he drew us water,' Exodus ii. 19,
that is, with great diligence and much pains he drew
water for us.
3. Celerity and speed in doing a thing ; as where
David saith, It is better that ' escaping I should
escape,' 1 Sam. xxvii. 1. We thus translate it,
' should speedily escape.'
4. Abundance in giving a thing ; as in this, ' Bless-
ing I will bless.' Our former English thus translated
it in this place, * I will abundantly bless thee.'
5. Success in doing a thing, or a thorough doing of
it, or doing it to purpose ; as where Saul saith to
David, ' doing thou sbalt do, and prevailing thou shalt
prevail,' 1 Sam. xxvi. 25. We thus translate it,
' Thou shalt both do gi'eat things, and also shalt still
prevail.'
6. Finishing and perfecting a thing ; as where
Solomon saith to God, ' Building I have built thee an
house,' 1 Kings viii. 13. His meaning is, that he had
perfectly finished it.
7. A wonderful increase of a thing ; as in this phrase,
' Multiplying I will multiply.' Our former English
thus translate it, ' I will multiply thee marvellously.'
8. Long continuance ; as, ' waiting I have waited,'
Ps. xl. 1, that is, I have long waited.
This phrase, ' blessing I will bless,' gives us to
understand that blessings appertaining to Abraham
and to his seed are abundant blessings. God is no
way scanty to the sinful. He is exceeding bountiful
to them every way. It is observable that the Hebrew
useth this word hlexsinrj or blessed in the plural number,'
which, to translate word for word, signifieth blessed-
nesses. So much is intended under the fii'st word of
the fii'st psalm.
More expressly doth the wise man thus set down the
fore-mentioned point : ' A faithful man shall abound
with blessings,' Prov. xxviii. 20. In this respect the
psalmist saith, * The Lord daily loadeth us with his
blessings,' Ps. Ixviii. 10; and the apostle thus, 'God
hath blessed us with all spiritual blessings ;' ' He hath
abounded towards us,' &c., Eph. i. 3, 8. To this
purpose it is said, * Godliness is profitable unto all
things, having promise of the life that now is, and of
that which is to come,' 1 Tim. iv. 8.
God proportioneth his blessings according to his
own greatness. He setteth forth his magnificence in
blessing children of men.
Who would not depend upon such a Lord for
blessing ?
' *X'K, beatitudines ; TX*S, beatiludinea luce, Ps. cx.\viii.
1, 2.
I
Ver. 13-15.]
GOUGE ON HEBREWS.
How ought we to enlarge our hearts and open our
mouths in blessing God for so blessing us !
Sec, 104. Of the extent of Abraham's blessing to all
of his faith.
In setting down this blessing, the persons blessing
and blessed, the Giver and the receivers of the bless-
ing are distinctly expressed under these two pronouns
I, thee. The former hath reference to God, the latter
to Abraham ; for God saith to Abraham, ' I will bless
thee.' God, then, is the author and giver of blessing.
See ver. 6, Sec. 47.
Abraham is here to be considered as a public per-
son, and the father of the faithful ; so as what is here
confirmed to Abraham, may be applied to all the
faithful as truly and as efi'ectually as if God had said
it and sworn it to every one of them in particular. As
Levi is said to pay tithes in Abraham, Heb. vii. 9,
so all believers that have been since Abraham, and
shall be to the end of the world, are blessed in Abra-
ham : Gal. iii. 9, ' For it was not written for his sake
alone, but for us also.' Rom. iv. 23.
All they that are of the faith of Abraham, and none
but they, have a right to this blessing. For as there
is an extent in this pronoun thee (which is to be ex-
tended to Abraham and his seed, Gen. xii. 8, and xxii.
17), so there is a restraint therein. They must be
such as are of his faith, and in that respect accounted
his children. ' For they are not all Israel which are
of Isi'ael ; neither because they are the seed of Abra-
ham, are they all children,' Rom. ix. 6, 7. ' But they
which be of faith are blessed with faithful Abraham,'
Gal iii. 9.
Blessing, then, is proper only to the faithful. Read
the Scripture thorough, and observe where you find
any pronounced blessed ; I dare boldly say, you shall
find them in this sense to be of the seed of Abraham :
namely, as they are of the faith of Abraham, and walk
in the steps of Abraham, Ps. i. 1, and xxxii. 1, and
cxix. 1, and cxii. 1, 2.
Christ is the fountain of all blessing ; he is that
blessed seed. Gal. iii. 16. Out of him there can be
nothing but woe and curse. But all the faithful are
comprised in his seed. They are members of that
body, which is Christ, 1 Cor. xii. 12, and none but
they. Of such saith the apostle, * All are yours, and
ye are Christ's,' 1 Cor. iii. 22, 23.
1. How should this stir us up to be of this seed;
and to give no rest to our souls till we have some
assurance thereof. It would be better never to have
been of Adam, if we be not also of Abraham.
That brought us into a cursed condition ; this makes
us blessed.
That we may be of this seed of Abraham, let us set
Abraham before us, and consider how he believed,
that we may be of the same faith, Gal. iii. 7. Let us
also consider how he walked, that we may walk in such
steps, Rom. iv. 12,
Quest. Is it possible that we may be such as Abra-
ham was ?
Ans. Yes ; there are the same means and the same
Spirit to make us so ; and those means under the
gospel are more perspicuous and powerful.
Besides, though we have not such faith in the quan-
tity and measure, yet we may have it in the kind and
quality, even so far as will make us blessed,
2. Let such as have assurance that they are of this
seed content themselves in this, that they ai*e there-
upon blessed. They have no cause to envy any estate
of others that are not of this seed. For what can a
creature desire more than to be blessed ? yea, what
can the Creator give above that ? This is the summum
honum, the chief good of all.
Sec, 105, Of multiplication of seed, as a part of
Abraham's blessing.
One particular instance of the blessing promised to
Abraham is thus expressed : multiplying, I will mul-
tiply thee.
The verb 'jrX/jSuvu, translated multiply, is derived
from a noun, -TrXjj^og, that signifieth a mriltitude, Acts
iv. 32, which noun is derived from another verb, 'TrX'/jdoo,
that signifieth to fill, Luke v. 7, for by multiplying a
thing is made full.
Of the emphasis of doubling the word thus, ' mul-
tiplying I will multiply,' see Sec. 103.
The Hebrew, and the Greek LXX on Gen, xxii, 17,
do add thy seed in this last clause, thus : ' I will mul-
tiply thy seed,' But the apostle, for brevity's sake,
leaveth it out, and only repeateth this relative pro-
noun thee ; for it is apparent that the multiplication
here promised is, of Abraham's seed ; a man cannot
be multiplied but by his seed.
Quest. How can multiplication of seed be a part of
that promise which Abraham is said to obtain (ver. 15),
seeing in his lifetime he saw no great multiplication ?
Ans. 1. Abraham saw the beginning and ground-
work thereof ; for he had seed of his own body, and
that by Sarah his first wife, to whom the promise was
made, as well as to himself. Gen. xvii, 16, and xviii. 10.
2, He lived to see seed of that seed ; for Isaac had
two sons of fifteen years old, whilst Abraham lived ;
which ^ thus appeareth : Abraham lived one hundred
and seventy five years. Gen. xxv. 7 ; Isaac was born
when Abraham was an hundred years old, Gen. xxi. 5,
Isaac was sixty years old when Esau and Jacob were
born. Gen. xxv. 26 ; they therefore lived fifteen years
in Abraham's time.
3. I might here further add that Ishmael his son
had many children in his time, and that by Keturah
he had six sons, Gen. xxv. 2, every of which might
have many children in his days ; but because the
multiplication here mentioned is of the promised seed,
I pass by this third answer : the two former are sufii-
cient to satisfy the doubt.
But that which yet gives fuller satisfaction is the
56
GOUGE ON HEBREWS.
[Chap. VL
vigour of his faith, whereby he saw the day of Christ,
John viii. 50, aucl all that seed according to the flesh
and spirit which was promised him. He was by faith
as fully assured thereof, as if he had lived to the end
of the world, and seen all with his bodily eyes.
Of the seed here especially intended, see Sec. 104.
The multiplication of seed here promised, being
added to God's promise of blessing Abraham, giveth
evidence, that multiplication of seed is a blessing. In
this respect it is said, ' happy is the man that hath his
quiver full of them,' Ps. cxxvii. 5. Blessing is thus
exemplified : Ps. cxxvii. 5. * Thy wife shall be as a
fruitful vme, by the sides of the house : thy children
like ohve plants,' &c. * Thou shall see thy children's
children,' Ps. cxxviii. 8, G. On this ground, the
ciders of Israel thus blessed Boaz : ' The Lord make
the woman that is come into thine house like Rachel
and Uke Leah, which two did build the house of Israel,'
Ruth iv. 11.
Object. Multiplication of conception is set down as
a curse. Gen. iii. 16.
Ans. 1. It is not simply the multiplication of seed
that is there made a curse, but pain, and sorrow, and
danger, which accompany the same. Hereupon this
word sonoir is inserted thus : ' I will greatly multiply
thy sorrow and thy conception. In sorrow thou shall
bring forth children.'
2. In Christ, that which was at first set down as a
curse is made a blessing, 1 Tim. ii. 15.
Multiplication of seed is a means not only of in-
creasing and continuing the world, but also of increas-
ing and continuing the church in the world. And in
this latter respect it is a blessing ; it is the multipli-
cation of an holy seed, whereby Christ's kingdom is
increased, and not Satan's.
This manifesteth the undue desires of many, who
would have no children at all. To prevent children,
some will not marry ; others, though they marry, wish
that they may have no children, or if any, only one.
Others that have many children wish them dead.
Herein Christians use to be more faulty than the Jews
were. ^Yhat other reason can be rendered hereof,
than covetousness, dislrustfulness, discontentedness,
and such like corruptions ? Let us, for our parts,
shake ofl' these corruptions, and depend upon God's
providence for that seed which he shall be pleased to
bestow upon us. See more hereof Chap. xi. 11, Sec.
54, and Chap. xiii. 5, Sec. G5.
Sec. lOG. (y God's viulti}>hjinri seed.
Concerning multiplication of seed, we ought the
rather to depend on God's providence, because he
Baith, ' I multiply thee.' It is God that multiplieth
seed. God, when he had made male and female,
blessed them, and said unto them, ' Be fruitful, and
multiply,' &c., Gen. i. 28. The like he said to Noah,
after the flood. Gen. ix. 1. Therefore, children are
said to be an ' heritage of the Lord,' &c., Ps. cxxvii.
3. God is said to * open the womb,' Gen. xxix. 31,
33. He fs also said to ' close the womb,' Gen. xx. 18.
When Rachel said to her husband, ' Give me children,'
Jacob thus answered, 'Am I in God's stead?' &c.,
Gen. XXX. 2.
To give children is a kind of creation, which work
is proper to the Creator.
1. Let such as desire seed, seek it of him who is
able to give it, and multiply it. ' Isaac entreated the
Lord for his wife, because she was barren : and the
Lord was entreated of him, and Rebekah his wife con-
ceived,' Gen. XXV. 21. The like is noted of Hannah,
1 Sam. i. 10. Many wives, that have no children, are
ready to lay the blame upon their husbands, and many
husbands upon their wives, and thus set one against
another, and deprive themselves of that mutual com-
fort which they might have one in another. If they
would consider that it is God who giveth increase of
seed, such discontents would be much allayed.
2. Let such as have increase of seed, give the praise
thereof to him who giveth it ; as Leah did, Gen. xxix.
35, and Hannah, 1 Sam. ii. 1, &c.
3. That which God giveth, is to be given to him
again. To this purpose thus voweth Hannah, ' If
thou wilt give unto thy handmaid a male child, then
I will give him unto the Lord,' 1 Sam. i. 2. Children
are given to the Lord when they are instructed in the
will of God, and brought to fear God, and made his
servants.
Sec. 107. Of Abraham's numerous seed.
This emphatical phrase, ' multiplying I will multipy,'
sets out the exceeding great multitude of children that
proceeded from Abraham, even his innumerable pos-
terity, which is more expressly set down under these
phrases, ' like the dust of the earth,' Gen. xiii. 16,
' like the stars in the heaven, and the sand which is
upon the sea shore,' Gen. xxii. 17.
I suppose that there cannot be another instance
given of so numerous a posterity, as Abraham had ac-
cording to the flesh. But Abraham was a root of the
church, and in that respect was this extent of God's
promise especially verified.
This much commendeth the goodness of God, which
is extended to so many ; and from hence we may in-
fer, that they are not a few that shall be saved. For all
Abraham's seed after the spirit shall partake of sal-
vation. See more hereof Chap. ii. 10, Sec. 91, and
Chap. ix. 28, Sec. 140.
We have just cause to take notice of this extent of
the foresaid blessing ; for we among others partake of
the benefit thereof. That promise hath been extended
to us of this land, and that in these our days. Lot
our care be to shew ourselves true children of Abraham.
Sec. 108. 0/ Abraham's patient endicrinr/.
Ver. 15. And so, after he had patiently endured, he
obtained the promise.
Ver. 13-15.]
GOUGE ON HEBREWS.
57
These two particles, xa/ o'urw, aiid so, imply a con-
sequence following upon tliat which went before. The
consequence hath reference to God's promise confirmed
to Abraham by oath, which Abraham believing obtained
the benefit thereof, which is here set down in this verse.
That benefit is the consequence here intended.
This phrase, after he had patiently endured, is the
interpretation of one Grreek participle, iiax^oQufLvieag,
which being of the first aorist, that setteth out the time
past, may be thus also translated, having patiently en-
dured. Both translations make to the same purpose,
and shew that the reward of obtaining the promise
followed upon his patient enduring.
Of the notation of the word translated patiently en-
dured, see ver. 12, Sec. 86. It implieth two things,
patience^ and perseverance.^ For it signifieth, long to
endure with a meek and quiet mind. Thus it is ap-
plied to God himself, ,'j,a-/.^odufLuiv, Luke xviii. 7, /xax^odu-
,'/.£/, 2 Peter iii, 9, and to a wise husbandman, James v.
7, under whose example the emphasis of the word is fitly
set forth. For the husbandman waits for a crop from
the seedtime to the harvest, and in that time he oft
finds hard nipping frosts, blasting winds, scorching
heats, yea, sometimes drought through want of rain, and
sometimes floods through a great abundance of rain,
yet he continueth to wait till the time of harvest, and,
if he be not a covetous worldling, he waits with a quiet
mind, still hoping for a good crop, for in that hope
he soweth his seed.
This patient enduring hath reference both to a long
date, which requireth enduring, and also to such diffi-
culties as may fall out in that long time, which require
patience.
That Abraham did long endure, and that with
patience, is evident by the history of his life registered
in sacred writ.
A child was one special thing comprised under the
promise ; for it he waited till he was an hundred year
old. Was ever the like heard of any since the flood ?
Indeed, Shem was an hundred year old before he
begat Arphaxad; but he was born, and lived a great
part of his time before the flood. The other patriarchs
that lived betwixt Shem and Abraham, had chikken
before they were forty. Only Terah, the father of
Abraham, was seventy years old before he had a child ;
but the thirty years which Abraham waited, after the
seventieth year of his age, were much more than
Terah's first seventy. It is said of Zacharias and
Elizabeth his wife, that they were ' well stricken in
years,' Luke i. 7, but their age was not comparable
to Abraham's. He endured all his life long for the
promised inheritance. That Abraham endured all
that time patiently with a meek and quiet mind, is
evident by that constant, cheerful, ready obedience,
which he yielded to God upon all occasions ; never
gainsaying, or making question of any thing which
^ Of patience, see ver. 12, Sec. 86.
^ Of perseverance, see Chap. iii. ver. 6, Sec, 68, &c.
God said ; never fretting, nor murmuring against any
part of God' sword. This may be exemplified in sundry
particulars.
1. Upon God's command, ' he went out of his
country, and from his kindred, and from his father's
house,' Gen. xii. 1.
2. Upon God's appointment, he lived all his days
in a strange country, Heb. xi. 9.
3. Famines and other difficulties did not move him
to return to the place from whence God had called
him ; but other- where he provided for himself, Gen.
xii. 10.
4. Because God would have him only there to
sojourn, he was content to dwell in tents, G-en. xii. 8,
and xviii. 1, Heb. xi. 9. He built no palace, castle,
or house for himself.
5. In his ninety-ninth year, at God's command, he
was circumcised, and all his house at that time. Gen.
xvii. 23, 24. He feared not any such danger as befell
the Shechemites upon a like occasion, Gen. xxxiv.
25, &c.
6. Upon God's command he cast Ishmael out of
his house, though it were grievous to him, Gen. xxi.
12, 14.
7. Upon God's promise, ' against hope he believed
in hope, that he might become the father of many
nations,' Gen. xvii. 17, Kom. iv. 18.
8. Upon God's command, he was ready to sacrifice
his only, his beloved son, the son of promise, Gen.
xxii. 2, 10.
9. He purchased a burying-place for his wife, him-
self, and other patriarchs, in testimony" of his faith
that his posterity should enjoy that land, Gen. xxiii.
17, &c.
10. He would not suffer his son to be carried to the
country, out of which God had called him, Gen. xxiv. 6.
11. He would not make affinity with those strangers,
that were to be rooted out of that land, but sent to
take a wife unto his son from among his kindred, Gen.
xxiv. 3, &c.
12. He preferred the son of promise before all other
his children, and sent them all away from Isaac, Gen.
XXV. 6.
Of the difficulties which Abraham passed over,
see ver. 13, Sec. 94.
Sec. 109. Of the blessings u-hich Abraham enjoyed.
The main promise made to Abraham was to bless
him, ver. 14, which compriseth under it all manner
of good things, that any way tend to make man
blessed. See ver. 14, Sec. 102.
Of this word promise, see ver. 12, Sec. 87.
It is here said, that he obtained the promise. The
verb s'TriT-j'xi, obtained, is in Greek a compound.
The simple verb ruyy^dvu signifieth as much, and is
oft so translated, as Heb. xi. 35, Luke xx. 35. But
the preposition It/, ad, with which it is compounded,
questionless addeth some emphasis. It may imply
58
GOUGE ON HEBREWS.
[Chap. VI.
an obtaining to himself. He so obtained the pro-
mises, as he made them his own. He onl}' and liis
seed did partake of the benefit tliereof. Thus is this
compound used, Heb. xi. 83, Kom. xi. 7. To exem-
plify this in some particulars, the good things pro-
mised, which Abraham obtained, may be drawn to
three heads, temporal, spiritual, eternal.
Concerning tempoi'al blessings,
1. Ho was honourable in the place of his abode.
For the nations accounted him ' a prince of God'
among them, Gen. xxiii. IG, that is, a great prince.
2. Ho was so mighty a man, as out of his own
house he could raise an army. Gen. xiv. 14.
8. Ho was ' very rich in cattle, silver, and gold,'
Gen. xiii. 2.
4. He was beloved of the nations thereabouts ;
instance the good entertainment which Pharaoh, king
of Egypt, in a time of famine. Gen. xii. 16, and
Abimelech, king of the Philistines, gave him. Gen.
XX. 14. Instance also that courteous dealing which
he found at the hand of the Hittites, Gen. xxiii. G,
&c.
5. He had an heir, a lovely and gracious son, a son
of promise, Gen. xxi. 2, &c.
6. He saw his children's children ; for Esau and
Jacob lived some years in his time.
7. He lived many days, and those many days were
good days, Gen. xxv. 8.
8. He was full of years, which phrase implieth, that
he outlived not his good days. He was ' an old man
and full of years, aud died in a good old age,' Gen.
xxv. 8.
9. He left a blessed memorial behind him, none
ever a better. His memory yet as a laurel romaineth
fresh and green in God's church. He is counted and
called ' the father of the faithful,' Rom. iv. 11.
Concerning spiritual blessings, he was endued not
onl}' with those sanctifying graces, which were abso-
lutely necessary to the salvation of his soul ; but also
with such as exceedingly adorned and beautified his
profession, and made him a good parent, a good
master, a good neighbour, and every way good. In
regard of the eminency of those graces wherew'ith God
endued him, he was called the friend of God, 2 Chron.
XX. 7 ; Isa. xli. 8 ; James ii. 23.
Concerning eternal blessings, he had not only a part
of that rich and glorious inheritance in heaven, which
Christ by his blood hath purchased, but in some
respects he may be accounted among men, thechiefest
therein. See more hereof. Sec. U2.
Sec. 110. Of intit'uuf for God's promises.
The points before noted of Abraham, are written
not for his sake alone, but for us also, Rom. iv.
23, 24, even for our learning, Rom. xv. 4. So as
from Abraham's example we may well infer these
three points :
1. God's promises are to be waited for.
2. Waiting for God's promises must be with patience.
3. Fruition of the good things promised will be
obtained by a patient waiting for them.
1. That God's promises are to be waited for, is
manifest, not only by Abraham's approved example,
but also by the example of other patriarchs. Jacob
on his deathbed maketh this profession : * I have
waited for thy salvation, 0 Lord,' Gen. xlix. 18. ' I
waited patiently for the Lord,' saith the psalmist, Vs.
xl. 1. In the Hebrew, the word is doubled thus,
^DMp nipj expectando expectavi, * waiting I have waited ;'
of the emphasis hereof, see ver. 14, Sec. 103. Aa
this duty is commended by sundry approved ex-
amples, so it is expressly commanded : ' Wait on the
Lox*d,' Ps. xxxvii. 34, Prov. xx. 22.
1. God in his wisdom oftscttelh a long date- for the
accomplishment of his promises. All which time we
must w-ait, lest we fail of obtaining the benefit of the
promise.
2. God waiteth that he may be gracious to us,
Isa. XXX. 18. Should not we then wait his good
pleasure ?
3. The time which God appointeth is the fittest
season for eftecting a thing. That time therefore is
to be waited for. It is a great fault to prescribe a
time to God ; and if in that time God accomplish not
his promise, to distrust the truth thereof, and there-
upon either to faint, or to use indirect means, as Saul
did, 1 Sam. xxviii. 7. It was an atheistical speech of
a profane king to say, ' What should I wait for the
Lord any longer ?' 2 Kings vi. 33.
Sec. 111. Of trail inr/ with patience.
It was shewed Sec. 108 that the word fiaxPoSv/M^aag,
which the apostle useth, intendeth patience in waiting.
This phrase, ' I was dumb, and opened not my mouth,'
Ps. xxxix. 9, implieth the psalmist's meek and quiet
spirit. ' It is good both to hope and to be silent,'
Lam. iii. 26, that is, quietly to wait for the salvation
of the Lord. For ' in rest and quietness shall you
be saved,' Isa. xxx. 15. The psalmist giveth this
reason thereof, ' because thou, Lord, didst it.' For
such ought our respect to be to God, as we grudge not
against anything that ho doth, but contentedly and
patiently expect the issue thereof, which will prove
good to them that so wait.
Contrary hereunto is their perverse disposition who
grudge and murmur at God's dealing with them, as
when he stayeth longer than they looked for before he
accomplish his promise, or when he bringeth them
into any straits or distresses, or when some outward
likelihoods appear against the promises which they
have looked for. Examples of these and other like
cases we have of the Israelites while they were in the
wilderness, and of God's severe judgments on them
for the same, whereupon the apostlo giveth this ad-
monition to Christians, ' Neither murmur ye, as some
of them also murmured, and were destroyed of the
Ver. 13-15.]
GOUGE ON HEBREWS.
59
destroyer,' 1 Cor. x. 10. Hereby they tempted God.
See Chap. iii. 9, Sec. 96.
This discontented disposition argueth a light esteem
of God, and a little faith in God's power, providence,
wisdom, truth, mercy, and other divine properties.
Though they may seem to wait, yet their waiting can
be no way acceptable to God.
Sec. 112. Of the benefit of patient icaitinr/.
The special benefit which they that patiently wait
God's time for accomphshing his promise have is, that
they shall obtain the good things promised. This in
general was prayed ver. 12, Sees. 87, 88. It might
further be confirmed by Caleb's and Joshua's and the
other believing Israelites' entering into Canaan, and by
David's possessing the kingdom of Israel, and by
sundry other particular instances recorded in Scrip-
ture. It is said of old Simeon, that he ' waited for
the consolation of Israel,' which was for the exhibition
of the Messiah, and, according to his expectation, he
saw him before he died, Luke ii. 25, &c. Especially
is this verified in the heavenly inheritance, which all
true believers that wait for it do enjoy. * Wait on
the Lord, and he shall save thee,' Prov. xx. 22.
The truth and faithfulness of him that maketh the
promise giveth assurance hereof.
This is a strong motive to stir us up to shew our-
selves to be children of Abraham, and that in a patient
waiting for the accomplishment of such promises as
God maketh to us. There are many great and pre-
cious promises made to Christians. They who, as
Abraham, patiently wait, shall assuredly be made par-
takers of the good things promised. Acquaint your-
selves, therefore, with these promises, and rest upon
the accomplishment of them in due time.
Sec. 113. Of the resolution o/Heb. vi. 13-15.
Ver. 13. For when God made promise to Abraham,
because lie could sivear by no greater, he sioare by him-
self, ^ ^
14. Saying, Surely blessing I will bless thee, and
m^dtiplying I toill multiply thee.
15. And so, after he had patiently endured, he ob-
tained the promise.
The sum of these three verses is, the recompence
of Abraham's faith.
Two things are here to be considered :
1. The occasion of producing this instance, in this
causal particle /or.
2. The exemplification of the point itself. Hereof
are two parts :
1. The grounds of Abraham's faith.
2. The efiect thereof, ver. 15.
The grounds are two : 1, God's promise ; 2, God's
oath.
In setting down the former, two things are ex-
pressed :
1. The persons. 2. The promise itself.
The persons are of two sorts :
1. He who maketh the promise, God.
2. He to whom the promise is made, Abraham.
The promise itself is,
1. Generally hinted in this phrase, made promise.
2. Particularly exemplified, ver. 14.
God's oath is, 1, generally aSirmed thus, he sware ;
2, particularly amplified by the object by whom he
sware.
The object is, 1, propounded in this word, himself.
2. Proved by his superiority over all, thus expressed,
because he could swear by no other.
In the exemplification of God's promise confirmed
by oath is set down, ver. 14,
1. The note of the oath, surehj.
2. The matter of the promise so confirmed. This is,
1. Propounded in two branches : one general,
blessing ; the other particular, multiplying .
2. Amplified by the measure of both, and that by
doubling the words.
In setting down the efi'ect or fruit of Abraham's
faith, two points are noted, ver. 15 :
1. The means used on Abraham's part.
2. The kind of efi'ect.
The means noteth out two graces : 1, enduring ; 2,
imtience.
In the effect is expressed,
1. An act, obtained. 2. The subject matter, the
promise.
All these points are amplified by the order. First
the means was used, then the reward was obtained.
Sec, 114. Of observations raised out of Heb. vi.
13-15.
I. All believers may expect what Abraham obtained.
The connection of this example of Abraham with the
former general exhortation, by this causal particle /or,
evidenceth as much. See Sec. 91.
II. Abraham's example is an especial pattern. It
is therefore here produced. See Sec. 92.
III. Fit names are of good use. Abraham's faith
was supported by his name. See Sec. 93.
IV. God's promise is the ground of faith and pa-
tience. For this end is mention here made of God's
promise. See Sec. 96.
V. God covfirms his promise by oath He sware.
See Sec. 97.
VI. God sware by himself. This is expressly set
down. See Sec. 98.
VII. None is greater than God. This is taken for
granted. See Sec. 99.
VIII. An inferior must not be sworn by. For this
end God sware by himself. See Sec. 99.
IX. Godframeth his oath after the manner of man.
The Greek word translated surely was a word used in
men's oaths. See Sec. 101.
X. God's reward makes blessed. It is therefore
comprised under this word blessing. See Sec. 102.
60
GOUGE ON HEBREWS.
[Chap. VI.
XI. God is tlie fountain of hlessiny. It is God
that saith, 7 will hiess. See Sec. 10-4.
XII. God hicsseth abundantly. The doubling of
this phrase, hlessiny I will bless, intends as much. See
Sec. 103.
XIII. Blessing is jtroper to tlie faith fid. They arc
comprised under this pronoun thee. See Sec. 104.
XIV. Children are a blessing. For this end mul-
tiplying is added to blessing. See Sec. 105.
XV. God qives children. God saith, ' I will mul-
tiply.' See Sec. lOG.
XVI. Many children are a blessing. This is in-
tended under the doubling of this phrase, multiplying
J toill 7niiltiply. See Sec. 105.
XVII. Abraham had an innumerable seed. This
doubled phrase, midtijdying I will multiply, is ap-
plied to him. See Sec. 107.
XVIII. Abraham long expected things promised.
XIX. Abraham's long expectation was loith much
ptatience. These two last observations arise from the
Greek compound word, thus translated, patiently
endured. See Sec. 108.
XX. Abraham enjoyed tvhat he waited for. This is
expressly set down Sec. 109.
Of three general observations inferred from Abra-
ham's pattern, see Sees. 110-112.
Sec. 115. 0/ God's conforming himself to man.
Ver. 16. For men verily sivear by the greater : and
an oath of confirmation is to them an end of all strife.
This verse is here inserted as a reason of that which
went before. So much is evidenced by this causal
particle ya^, for.
Now two things were before noted of God : one
general, that he sware ; the other particular, that he
sware by himself. The reason of both these is here
rendered.
The reason of the former is taken from the end of
swearing, which is to work such credence in men's
minds as may take away all doubt about the thing
controverted, and end the strife.
The reason of the latter is taken from men's usual
practice in swearing, which is to swear by the greatest.
The apostle begins with the particular, which is the
person by whom men use to swear ; because the latter,
which is the general, will better agree with that which
follows, about the end of God's swearing, vers. 17, 18.
The apostle here inscrteth the ordinary note of
asseveration, /ib, verily, because experience verifieth
the truth of what he ailirms ; and withal he gives us
to understand that this is a considerable point. And
surely it is very considerable that God should conforni
himself to man, as this causal particle for, and the
force of the reason couched under it, doth intend.
This is further manifested by those passions, ail'ec-
tions, actions, parts, and other like things appertain-
ing to man, which God assumeth to himself, and in
Scripture are attributed to God.
This God doth to condescend to us, and to help
our weakness, who cannot so well conceive heavenly
mysteries unless they be set forth by earthly resem-
blances : ' If I have told you earthly things, and ye
believe not, how shall ye beUeve if I tell you of
heavenly things ?' John iii. 12.
1. This doth much commend God's fatherly respect
to us, and tender care over us.
2. This should stir us up to give the more heed
hereunto, that we may bo the better instructed hereby.
Let our dealing one with another move us to have
God's like dealing with us in higher account. If man's
swearing be regarded, how much more should God's ?
As God is infinitely greater in majesty, power, truth,
faithfulness, and other like excellencies, so ought we
to give more credence to God's oath than to any
man's.
Sec. 116. Of 7nan's shearing, and the lawfulness
thereof.
This phrase, men swear, implieth an usual custom,
which is not disproved, but rather approved ; and that
two ways :
1. In that it is here brought in as a ratification of
that which God did. God sware, because men use to
do so.
2. In that God herein conforms himself to men; but
the righteous God will not conform himself to any
creature in any evil.
Obj. Hatred, anger, jealousy, revenge, with other
like passions, are attributed to God.
Ans. These are not simply evil in themselves.
Being placed on their right object, and well ordered,
they are good ; they are in that respect fruits and
efiects of justice.
By this act of swearing attributed to men, as here
it is, it appears that it is lawful for men to swear :
* Thou shalt swear by the name of the Lord,' Dent,
vi. 13. Express injunctions in sundry cases are given
about this point ; as Exod. xxii. 11 ; Num. v. 19 ;
1 Kings viii. 31. Saints, guided by God's Spirit,
have both themselves solemnly sworn, Gen. xxi. 31 ;
1 Sam. XX. 42, and also caused others so to do. Gen.
xxiv. 3, and xlvii. 31.
Obj. Those are instances of the Old Testament.
Ans. Approved examples about general moral duties,
which belong to all ages, registered in the Old Testa-
ment, are good warrants for Christians living in the
New Testament. Such things are written for our
instruction, Kom. iv. 29, and xv. 4.
Besides, this prophecy, ' Every tongue shall swear
unto the Lord,' is a prediction concerning the times
of the gospel, Isa. xlv. 23. This phrase, ' I call God
for a record upon ray soul,' which the apostle useth,
2 Cor. i. 23, sets down the form of an oath. Angels
arc brought in swearing, Pan. xii. 7 ; llev. x. 6 ; but
a pattern taken from angels is for Christians as well
as for Jews.
Ver. 16.]
GOUGE ON HEBREWS.
61
As for men's swearing, it is a branch of their respect
to God and man :
1. To God, in that thereby his name is invocated,
and he worshipped ; yea, also in that sundry of his
divine excellencies are acknowledged ; as his omni-
science, omnipresence, providence in ordering all things,
sovereignty, power, justice, truth, &c.
2. To man, in that in sundry cases his innocency is
cleared, suspicions are removed, truth is manifested,
and controversies are ended.
These respects which an oath hath to God and man
give good proof of the lawfulness of it.
Sec. 117. Of swearing laivfuUy.
That which in general is^lawful must lawfully be
used ; it is therefore requisite to consider what things
concur to the making up of a lawful oath. They are
in special four :
1. The person that sweareth.
2. The matter that is sworn.'
3. The manner of swearing.
4. The end of swearing.
1. Two things concur to make a man fit to swear :
(1.) That he be of understanding and discretion,
well to know what he doth. On this ground babes,
idiots, frenzy persons, are not fit to swear.
(2.) That they have power to make good what they
swear. As they who are under the power of others
might not make a vow of those things which they that
were over them might null or make void, Num. xxx.
3, &c., so neither may such swear in like case.
2. Four things are requisite for the matter of an
oath :
(1.) That that which is sworn be a truth ; and that
both logically, as the thing is indeed, and also morally,
as he that sweareth conceiveth it to be. That which
Paul thus by oath affirmed (' The things v^hich I write
unto you, behold, before God, I lie not,' Gal. i. 20),
were logically true, and morally also.
(2.) That it be possible. To swear to do an im-
possible matter, is to bring a necessity of perjury.
Well, therefore, did Abraham's servant interpose this
caution : ' Peradventure, the woman will not be willing
to follow me unto this land,' Gen. xxiv. 5.
(3.) That it be just and lawful. Righteousness is
one of the requisites in an oath, Jer. iv. 2. To swear
an unjust and unlawful thing is to impose a necessity
of sinning, and that either by doing that which ought
not to be done, or by not doing that which he hath
sworn to do.
(4.) That it be weighty, and such a matter as no
other way can be determined. This may be implied
under this requisite of an oath, ' in judgment,' Jer. iv.
2. The highest judge is appealed to in an oath. But
he must not be troubled in trifles ; they must be great
matters that should be brought to Moses, the highest
judge among the Israelites, Exod. xviii. 22. Much
more must they be great and weighty matters that are
brought before the highest Judge of heaven and
earth.
3. Two things especially are to be observed in the
manner of swearing :
(1.) That it be done deliberately, and advisedly.
This is also intended under this phrase, ' in judg-
ment.'
(2.) That it be done piously, with hearts lift up unto
him by whom we swear. These cautions are joined
together : ' Thou shalt fear the Lord thy God, and
serve him, and shalt swear by his name,' Deut. vi. 13.
' Be not rash with thy mouth, and let not thy heart
be hasty to utter anything before God,' Eccles. v. 2.
The apostle putteth a Ecce before his oath, 'Behold,
before God I lie not,' Gal. i. 20.
4. There are two general ends of an oath: 1, God's
glory ; 2, man's good : and that in reference to others,
or ourselves.
(1.) God's glory is aimed at, when, in respect to
him and his divine attributes, we make him our Judge,
and answerably order all things in the oath, as may
set forth the glory of his excellencies. ' Whatsoever
we do, we must do all to the glory of God,' 1 Cor. x.
31. Much more this great and weighty matter of an
especial appeal to him.
(2.) Man's good is aimed at in reference to others,
when we swear to clear his integrity, or to declare that
which is his right. ' All things must be done with
charity,' 1 Cor. svi. 14. Much more this great and
weighty matter.
The good which we ought to aim at in reference to
ourselves is, that our innocency may be justified, 1
Kings viii. 32.
A special end of an oath is to put an end to con-
troversies. Hereof see Sec. 121.
Sec. 118. Of cm oath, what it is.
That the fore-named direction about swearing law-
fully may be the better observed, it is requisite to
know what an oath is ; and what the several kinds
thereof be.
An oath is a sacred attestation, whereby God is
made a judge of what is attested.
This word attestation signifieth more than a bare
affirming or denying of a thing. It is a kind of con-
firming of a thing by witness,' in that he by whom one
swears is made a witness of that which is sworn, Rom.
i. 9.
This epithet sacred is added, because therein the
swearer hath to do with God, making his appeal to
him, and calling upon him ; for a right Chiistian oath
must be made by God. See Sec. 120.
God is in an oath made a judge in two respects :
1. In regard of his omniscience, who knoweth all
things, past, present, and to come ; secret and open,
yea, even the secret intentions of the heart.
' f/,ec^rvpi>f/,ai, attestor, I call to witness, or, I affirm upon
witness.
62
GOUGE ON HEBREWS.
[Chap. VI.
2. In re;:(ard to his omnipotency, in that ho is able
to take such vougoancc as may make all creatures fear
to provoke him.
Hence is it that an oath is counted so strong a bond,
and that it puttcth an end to difterenccs, because it is
supposed that no man dares make God a witness of
any untruth, or provoke such a judj^e to execute ven-
geance. ' It is a fearful thing to fall into the hands
of the living God, Heb. x. 31.
Sec. 119. Of the several hinds of stoearinrf,
An oath may be distinguished according to the
ground, matter, and manner of it.
1. The ground of an oath is either imposed, o^xo;
irraxroi, jurainoittim dehiluin, ah alin im pactum ; or
free.
An oath may be imposed by such as have authority,
or such as pretend damage.
By reason of his authority Abraham made his ser-
vant to swear, Gen. xxiv. 3, and Jacob his son. Gen.
xlvii. 31. Thus might the high priest under the law
impose an oath, Num. v. 19, and public judges, Exod.
xxii. 8. This power public judges ever had and still
have.
Upon pretence of damage one neighbour might re-
quire an oath of another, 1 Kings viii. 31 , 32.
A free oath is that which one on his own pleasure
taketh, to move others the more to believe what he
saith. This may and must be done when the matter
makes to the glory of God, 1 Kings xxii. 14, or our
neighbour's special good, 1 Sam. xiv. 45, or our own
suspected integrity, 1 Sam. xxvi. 10.
2. The matter of an oath is something past or pre-
sent, or else something to come. The former end of
an oath is called assertory, whereby something is
affirmed or denied. Thus David by an oath affirmed
that he was in danger of death, and the widow of
Zarephath denied by oath that she had not a cake,
&c., 1 Kings xvii. 12.
The latter kind of oath, which concerns things to
come, is called promissory, as when king Zedekiah
Bware that he would not put Jeremiah to deatli, Jer.
xxxviii. 16.
3. The manner of swearing hath respect to circum-
stances ; as the persons betwixt whom the oath is
made, the place where, the time when, the occasion
why, with other the hke. Thus an oath is public or
private.
A public oath is many ways differenced, as when a
nation or congregation swear to God, 2 Chron. xv.
14 ; or when one nation sweareth to another, as the
Israelites did to the Gibeonitcs, Josh. ix. 15 ; or sub-
jects to their governors, as the Gileadites to Jephthah,
Judges xi. 10.
A private oath is betwixt particular persons, as that
which was made between Jonathan and David, 1 Sam.
XX. 42.
The evidences of all the fore-mentioned kinds of
swearing, being approved in sacred Scripture, give
proof that they are all warrantable.
Sec. 120. 0/ sirearinfj by God alone.
The projier object of men's swearing is thus set
down, xara ro\J /msi'!^ovo;, b)/ the grealcr. Hereby God
is meant, God alone. For men that swear are here
considered as creatures distinguished from their Crea-
tor. Now all creatures in reference to their Creator
are fellow-servants ; and in that respect none so great
over another as meet to be sworn by. Besides, all
other creatures were made for man. God gave man
dominion over all creatures in the air, waters, and
earth. Gen. i. 28. The heavens are made a covering
for him ; the sun, moon, and stars to give him light ; yea,
the angels have a charge given unto them to keep man
in safety, Ps. xci. 11, and they are ministering spirits
for him, Heb. i. 14. Now that for which other things
are is counted the best.' There being then among
creatures no greater than man by whom he may swear,
he may swear only by the Creator.
As God, because he had no greater than himself,
did swear by himself, so man, because he hath no
gi'eater than God, must, when he sweareth, swear by
God. This exclusive particle only, which Christ
addeth to serving of God, Mat. iv. 10, is to be applied
to swearing by God. For both these are joined to-
gether, Deut. vi. 13. This phi-ase, ' unto me every
tongue shall swear,' Isa. xlv. 23, is exclusive ; it ex-
cludeth all but God ; and this, ' he that sweareth in
the earth, shall swear by the God of truth,' Isa. Ixv. 10.
1. Divine properties arc attributed to that by which
men swear ; as, omnipresence, omniscience, search-
ing the heart, sujDremc sovereignty, power to revenge,
and the like, which are proper to God alone. That
which the Lord saith of the last of these, ' To me be-
longeth vengeance,' Deut. xxxii. 35, may be said of
all the rest : to the Lord belongeth omnipresence,
omniscience, &c., even to him alone.
2. Divine worship is given to him by whom men
swear, for there is divine invocation comprised in an
oath, which is a principal part of divine worship.
3. It is a gi-eat debasement for man to swear by any
other than God, in that he maketh himself inferior to,
and less and lower than that by which he sweareth.
4. It addeth much to God's honour, to have such
a prerogative proper and peculiar to himself.
Sec. 121. Of the inviolableness of an oath, uhereby
iUlf'eirnccs are ended.
One special end of men's swearing is thus expressed,
* An oath for confirmation is to them an end of all
strife.'
The principal end of an oath is bi; ^-Zdiusiv, for con-
firmatinn; the other words arc as a consequence follow-
ing thereupon, which is to end and determine matters in
question, whereupon differences and controversies arise.
> T« ya^ t,Z 'itixa tUXrirm. — Aritt. Pht/s., lib. ii. Cap. iii.
Ver. 16.]
GOUGE ON HEBREWS.
63
The word j3;Qa.wi(fig, translated confirmation, is de-
rived from that jSi^aiog, which is translated stedfast,
Chap. ii. 2, Sec. 11. It impUeth such a confirma-
tion as is not rashly to be gainsaid and contradicted,
for it must put an end to contradictions.
The word avnXoyia, translated strife, properly sig-
nifieth contradiction. It is derived from a compound
verb avTiXiyoo, that signifieth to speak ayainst, John
xix. 12 ; or contradict, Acts xiii. 45 ; or gainsay, Rom.
X. 21. Answerably this noun is translated contradic-
tion, Heb. vii. 7, and xii. 3 ; and yainsaying, Jude
11
The noun cs^aj, translated end, signifieth the utmost
border or bound of a place. In the plural number,
iTiPara, it is translated utmost imrts. Mat. xii. 42 ; and
ends, Kom. x. 18. A privative preposition, a, joined
with this word a'Xi^avTog, signifieth endless, 1 Tim. i. 4.
By these notations of these words, this phrase ap-
peareth to be very emphatical, and they shew that the
use of an oath is fully to resolve matters in question,
so as thereupon no gainsaying is to be made, in that
there remains nothing to be further said in and about
that point. This is the main end of an oath, to put
an end to differences.
Man J' are of opinion that two ends are here intended.
One in this phrase, for confirmation ; the other in this,
an end of all strife.
The former, they refer to a promissory oath, the
end whereof is,
First, To bind him that sweareth to make good his
word.
Secondly, To persuade them for whose sake he
sweareth to rest on his word.
Thus an oath is for confirmation.
The latter they refer to an assertory oath, which is,
1 . To bind the swearer to utter the whole truth,
and nothing but truth.
2. To persuade others, that that which is sworn is
such a truth as they may well rest upon. Thus an
oath proves to be ' an end of all strife.'
When no witnesses can be brought to prove a thing,
nor sure evidence given, whereby the matter in ques-
tion may appear to be true, nor undeniable reasons on
either side given in matters of doubt, gi-eat controversy
useth to be made thereabouts ; but an oath useth to
end this controversy, and that because Grod, who
knoweth the truth, who loveth truth, whohateth false-
hood, who can and will revenge falsehoods, is made a
witness and judge. And it is taken for granted, that
no man will provoke God to take vengeance on him.
• By this it appeareth that an oath is a most firm,
and inviolable bond. Men living rest on it, as Abra-
ham rested on his servant's fidelity, when his servant
swore to him ; this was a promissory oath. Gen. xxiv.
9. So David rested upon Achish's favour, when he
thus sware unto him, * Surely, as the Lord liveth, thou
hast been upright,' &c., 1 Sam. xxix. 6; this was an
assertory oath. Yea, dying men also use to rest upon
an oath, as Jacob did when Joseph sware to bury him
as he desired, Gen. xlvii. 31.
The apostle inserteth this relative, ahroTg, to them,
in reference to men before mentioned, for they cannot
know others' intents for things to come, nor the truth
of their words concerning things past, but by proofs ;
and an oath in sundry cases is the onl}' proof and
evidence that can be given. Men therefore use to rest
therein, and so they ought to do. God knows the
truth of men's words, either in asserting things past,
or in promising things to come, so as in reference to
God there is no need of an oath, neither is it properly
to him an end of strife. But men need this kind of
proof, and to them it is an end of strife.
This general <7rdGrig, all, is added, because there are
sundry cases concerning things past, present, and to
come, public and private, as was shewed Sec. 119,
wherein there is need of an oath to satisfy and settle
men's minds aiout the truth of them, and in them all
men must upon an oath rest satisfied, if at least there
be no apparent reason to the contrary, ' An oath is an
end of all strife.'
Sec. 122. Of the error of anabaptists in condemning
all sxoeariny.
There are sundry errors contrary to the fore-men-
tioned doctrine of an oath.
1. Anabaptists hold that it is unlawful for Christians
to swear. The contrary doctrine, concerning the
lawfulness of an oath, is sufliciently proved before,
Sec. 116.
Anabaptists herein shew themselves disciples of the
ancient Manichees, who denied the Old Testament to
be God's word ; and that, among other reasons of
theirs, because it justified the lawfulness of swearing.
The main ground that anabaptists pretend is taken
from these words of Christ, ' Swear not at all, neither
by heaven,' &c., Mat. v. 34. The like is set down
James v. 12.
Ans. They raise their argument from a mistake of
the true sense of these Scriptures, for they take that
to be spoken simply, which is intended respectively.
That Christ did not simply forbid swearing, is
evident by this which he saith before in his sermon,
* Think not that I am come to destroy the law or
the prophets,' Mat. v. 17. Both law and prophets do
approve swearing on just occasion, as was shewed Sec.
116. Christ's main scope in that part of his sermon,
wherein he interpreteth many of the commandments
of the moral law, is to clear that law from the false
glosses of the pharisees. Now concerning this law of
swearing, the pharisees taught two things.
1. That they might not forswear themselves, which
if they did not, they thought that the third command-
ment was observed.
2. That they might swear by some creatures, as by
heaven, earth, &c.
Against these two errors Christ directed his speech.
C4
GOUGE ON HEBREWS.
[Chap. VI.
Against the first thus : To swear unduly is against
the third commandment, which saith, ' Thou shalt not
take the name of the Lord in vain,' Exod. xx. 7. So
as they who did not rightly observe the rules of swear-
ing, took God's name in vain, and brake the third
commandment.
Against the second thus : God's glory is some way
or other manifested in his creatures, for ' heaven is
God's throne, earth his footstool,' and so in the rest.
In which respect, to swear by creatures is to dishonour
God.
Anabaptists urge this phrase, iwt at all. To this I
answer, that the clause may have a double reference.
1. To vain swearing, which is the point that Christ
there labourcth to suppress, so as iu this sense ho in-
tends thus much : be not moved on any occasion to
swear vainly and unduly.
2. To swearing by creatures, then it intends thus
much, swear not at all, by heaven or earth, or any other
creature.
Again, anabaptists press this phrase, ' Let your
communication be. Yea, yea. Nay, nay,' Mat. v. 37.
In answer to this, I grant that these phrases. Yea,
yea, Naij, iiaj/, do imply a simple affimation or negation,
without confirming it by oath ; but withal I say, that
this direction is about a man's ordinary and common
communication, when there is no great or weighty
cause to affirm or deny upon oath.
Lastly, they insist upon this phrase, * Whatsoever
is more than these comcth of evil.'
Two things are answered hereunto :
1. That the occasions that force men to swear,
though the oath be duly and justly made, come of evil,
namely, of the evil disposition of them who will not
believe a truth spoken, unless it be confirmed by oath.
2. That to use asseverations and oaths in ordinary
speech is of an e^^l disposition, or of the devil himself,
who is that evil one.
As for that which is written, James v. 12, we are to
hold that the disciple who useth his Master's own
words, used them in his Master's sense. It appeared
that the errors about swearing, which were frequent in
Christ's time, continued also in that time wherein the
apostle James wrote his epistle, and therefore in his
Master's words and sense he laboured to suppress that
evil custom.
Obj. To justify swearing is to give liberty to common
swefiring.
A)is. 1. Not so. Doth justifjnng true religion give
liberty to superstition ?
Avs. 2. Necessary truths must not be concealed,
much less denied, because they may bo perverted.
Some men have such a spider-like disposition as they
will suck poison out of the sweetest flowers.
Sec. 123. Of undue stoearinfj by creatures.
A second error is swearing by creatures. This is
not only practised by the vulgar sort of papists in their
ordinary speech (who commonly swear by the rood,
cross, mass. Virgin Mary, Peter, and sundry other
saints), but it is also used in their public courts, and
solemn oaths, thus, * by God and the Virgin Mary,'
' by God and the holy gospel ' yea, it is also justified
by their divines.' The llhemists, in their annotations
on Mat. xxiii. 21, have this gloss : 'Swearing by crea-
tures, as by the gospel, by saints, is all referred to the
honour of God, whose gospel it is, whose saints they
are.'
Aus. 1. Their manner of referring that which they
do to the honour of God is without and against God's
word, and this conceit hath been the occasion of most
of their idolatry.
Ans. 2. God's honour is simply to be referred to
himself, and not relatively in and through his creatures :
* I am the Lord,' saith he ; ' that is my name, and my
glory will I not give to another, neither my praise to
graven images,' Isa. xlii. 8.
A)is. 3. That manner of referring honour to God
draws men's minds from the Creator to the creature.
They have in such an oath their minds so fixed on the
creature by whom they swear, as they think not on
God.
Herein papists do justify pagans, who swear by their
false gods, as Laban did, Gen. xxxi. 53.
Scholars in their ordinary grammar schools, yea,
and in universities too, and in other places where they
write or speak Latin, do justify the practice of heathens
herein by using the very words and phrases of the
heathen, which were concise forms of their swearing
by their idols, such as these, Hercle, 2Ieherde, Pol,
yEdepol, Dii immovtales, with the like.
Profane persons among us do herein exceed both
papists and pagans. Scarce a creature can be thought
on by which they do not swear. They swear by the
heaven, by the sun, by the light, and by aU^the host
of heaven. They swear by all things on earth that
are for man's use, as bread, meat, drink, money, fire,
and what not. They swear by the parts of man, as
soul, heart, body, head, and other parts. They swear
by the body of Christ himself, by his blood, by his
wounds, by his cross, &c. They swear by graces and
virtues, as faith, truth, honesty, with the like. They
swear by mere toys. As the Gileadites and Ephraim-
ites were distinguished by their manner of speech.
Judges xii. G, so many pagans, papists, pi'ofane and
pious persons, bo distinguished by their manner of
speech. Pagans swear by false gods, papists by saints,
profane persons by mute things, pious persons only i
by the true God, and that on just occasion, and in a
due manner.
Sec. 12-4. Of siveariny thinys unlau-ful.
A third error is either to swear, or to cause others
to swear, that which is unlawful. Into this error do
papists fall many ways.
' Uouav divines in their annot. on Gen. xlii. 15.
Ver. 16.]
GOUGE ON HEBREWS.
65
1. They swear, and cause others to swear, that which
oft proves to many impossible, as perpetual continency ;
for they who admit any into religious orders make
them vow and swear perpetual continency ;^ and all
that enter into such orders among them, do vow and
swear as much. Now it is not in man's power to be
perpetually continent. To many it is a matter of im-
possibility. Christ speaking of this point thus saith,
' He that is able to receive it, let him receive it,' Mat,
xix. 12. Hereby he implieth that some are not able ;
it is not possible for them to be continent, at least in
a single estate, without the benefit of marriage.
2. They take children that have parents living into
religious orders, without and against their parents'
consent f which children being so taken in, they cause
to swear obedience to these orders ; yet such children
are not in capacity to keep that oath. They are under
the power of their parents, who have authority to make
void their oath.
3. They make many to swear things uncertain, as
in the case of regular obedience.^ They who are
placed under such and such superiors must swear to
do what their superiors shall enjoin them ; though
when they take the oath they know not what they will
enjoin. The rule of this blind obedience is that which
Absalom gave to his servants in these words, ' have
not I commanded you ?' 2 Sam. siii. 28. On this
ground have many zealots attempted to commit trea-
sons and murders, and received the reward of traitors
and murderers.
To this head may be referred oaths of giving what
others shall desire, though they know not what those
others will desire. The head of John the Baptist was
cut off by this means, Mat. xiv. 7-9.
4. They bring sundry of their profession to swear
things apparently sinful, as they who bound them-
selves under a curse to kill Paul, Acts xxiii. 12.
Many popish Hotspurs did swear to murder Queen
Elizabeth, whom God preserved from all their plots.
Sec. 125. Of equivocation upon oath.
A fourth error is to swear deceitfully, which is com-
monly called equivocation. This is a most undue
kind of swearing, whereof papists are in a high degree
guilty. There is a kind of verbal equivocation, when
a word or sentence may be diversely taken, which is a
rhetorical figure, as when Christ said, ' Our friend
Lazarus sleepeth' ; and his disciples ' thought that he
bad spoken of taking rest in sleep,' John xi. 11, 13.
But the equivocation which we speak of is a mental
equivocation, and that is when a man sweareth a false
thing, yet so as he reserveth something in his mind
^ Obi usus adfuerit liheri arbitrii, licet votiim continentisG
suscipere. — Bellarvi. de Monac. lib. ii. cap. xxxv.
^ Licet filiis, invitis parentibiis, ingredi religionem. —
Bellarm, de Monac. lib. ii. cap. xxxvi.
3 Obedientia religiosa recte vovetur. — Bellarm. de Monac.
lib. ii. cap. xsi.
Vol. II.
which, if it were uttered, would make the speech true ;
as if one guilty with others be upon oath demanded
whether he ever saw such an one, answereth, I never
saw him (though he have seen him often and well know
him), reserving this clause in his mind, in heaven,
which expressed maketh the answer true ; but it is no-
thing to the mind of him that propoundeth the question,
neither can any such matter be fetched out of the
words, so as such an oath cometh nothing short of
perjury. The end of an oath in determining contro-
versies would thus be taken away.
Notwithstanding those enormous consequences of
equivocation, papists use to equivocate, not only all
their lifetime, but also upon their deathbeds. Francis
Tresham, one of the conspirators in the gunpowder
treason, a little before his death protested upon his
salvation, that for sixteen years before that time he
had not seen Henry Garnet, superior of the Jesuits
in England, and yet both the said Henry Garnet him-
self and sundry others confessed that the said Garnet
and Tresham had within two years' space been di%-ers
times together, and mutually conferred one with an-
other. Garnet being then asked what he thought of
Tresham's protestation, answered that he thought he
made it by equivocation.
This kind of deceit papists have taken from Arius,
an ancient heretic, who, being to be freed out of
banishment if he would profess the Nicene faith, caused
the articles of his own heretical faith to be written in
a paper, and put them into his bosom ; and in the pre-
sence of those who were to take his protestation, im-
mediately after the articles of the Nicene faith were
read unto him, laying his hand upon his bosom, pro-
tested that he would constantly hold that faith. His
judges thought that he plainly meant the Nicene faith,
but he himself meant his own faith that was in his
bosom.
Of equivocation at large, see Chap. xi. 31, Sec. 189.
Sec. 126. Of dispensing with oaths.
A fifth error is to dispense with oaths. Popes of
Rome usurp this power, as might be exemplified in
many particulars ; but I will insist only upon his
dispensing with the solemn oath of subjects made to
their lawful sovereign, or, to use their own words,
absolving subjects from their oath. This is evidenced
by that declaratory sentence (commonly called a hull)
which Pope Pius the Fifth denounced against Queen
Elizabeth.^ In the very title thereof this clause is
inserted, * wherein also all subjects are declared to be
absolved from the oath of allegiance.' In the body
of the bull this, ' The peers, subjects, and people of
the said kingdom, and all others, who have any way
sworn to her, we declare to be for ever absolved from
that oath,' &c. 0 antichristian presumption ! This
is he * that opposeth, and exalteth himself above all
that is called God,' 2 Thes. ii. 4. For oaths are
' Camdeni Annal. Anno Dom. 1570. An. R. Eliz. 12.
E
6G
GOUOE ON HEBREWS.
[Chap. VI.
made to God ; thereby men are bound to God. When
Zedekiah had broken his oath made to the king of
Babylon, the Lord said, ' IMiuc oath ho hath despised,'
Ezek. xvii. 19. Oaths arc made in God's name;
God is made a witness and judge in that case. Who-
soever, therefore, dispcnseth with an oath, or ab-
Bolveth the swearer from it, makcth himself therein
greater than God, and exaltoth himself above God ;
which is a note of antichrist.
Sec. 127. 0/perjiinj.
A sixth error is perjury. Perjury in general is a
false swearing, or ratifying a lie with an oath.
Perjury may be distinguished according to the dis-
tinction of an oath set down. Sec. 119. It may have
respect either fo matters past or to come.
1. Wben a man swears that to bo true which he
knoweth or thinks to be false, he forswcarcth himself.
2. When a man swears that to bo false which he
knoweth or believeth to be true, then also he for-
swears himself.
8. When a man by oath promises to do what he
intends not, that is perjury.
4. When a man sweareth to do a thing, and at the
time of swearing intends to do it, yet afterwards,
though he might do it, yet doth it not, ho forsweareth
himself.
Perjury in every case is a most heinous sin, and
that to God, our neighbour, and ourselves.
1. God's name is highly profaned thereby, and his
majesty vilified ; for he is made hke the devil, a
patron of a lie. In this respect he is provoked to
execute extraordinary vengeance on perjured persons,
as he did on Zedekiah, Ezek. xvii. 19. These two
clauses, ' Ye shall not swear by my name falsely,
neither shalt thou profane the name of thy God,'
Lev. xix. 12, so joined together, give proof that to
swear falsely is to profane God's name. Hereupon a
false oath is put in the number of those things that
God hateth, Zcch. viii. 17. Surely there is no fear
of God in false swearers ; they seem to outface and
to challenge the Most High against themselves.
2. Neighbours are exceedingly beguiled by such ;
they are made to believe a lie, and to expect that
which will never fall out.
3. False swearers pull much mischief upon their
own pates ; they make themselves liable to his ven-
geance who is a consuming fire. He threatcneth to
be ' a swift witness ' against such, ]\Ial. iii. 5, and to
' cause his curse to remain in the midst of his house
that sweareth falsely by his name, to consume it with
the timber and stones thereof,' Zech. v. 4. There is
no one sin that sets the conscience more on a rack,
for the most part, than this, and none that ordinarily
bringeth greater infamy upon a man.
Sec. 128. Of common and rash swearing.
A seventh error is ordinary and rash swearing,
when men on every occasion, almost in every sentence
that they utter, for every trifle, swear. This is a
grievous sin, and a sin crying for vengeance. This
is the sin against which in special Christ giveth this
direction, 'Let your communication be Yea, yea; Nay,
nay,' Mat. v. 37.
1. Hereby God's great name, which ought always to
be reverenced and honoured, is frequently taken in vain.
2. Frequent swearing cannot be freed from for-
swearing.'
3. Rash swearing is herein aggravated, in that it
hath not such temptations as other sins. Some sins
are drawn on by preferment, others by reputation,
others by delight, others by gain, others by other like
temptations. But what preferment, what reputation,
what gain, can be got by swearings, what delight can
there be therein ? Much swearing is a note of a pro-
fane disposition. Herein a dill'erence is made betwixt
a pious and impious person ; the one ' feareth an
oath,' the other ' sweareth,' namely, rashly and fre-
quently, Eccles. ix. 2.
4. Sore judgments are threatened against this sin,
Hos. iv. 2, 3. This phrase, ' Because of swearing the
land mourneth,' Jer. xxiii. 10, impheth that severe
judgments were executed on the land for this sin.
Even this one sin giveth unto us just cause of
great humiliation ; for the land is full of oaths. All
sorts do too much accustom themselves thereunto ;
courtiers, citizens, countrymen, university men, high
and low, rich and poor, magistrates and subjects,
minister and people, masters and servants, male and
female, parents and children ; yea, little children, so
soon as they can speak. A man cannot pass by shops
or houses, but if he hear men speaking, he shall for
the most part hear them swearing. Custom hath
made it so familiar, as it is thought no sin. But
Christians, ' be not deceived, God is not mocked,'
Gal. vi. 7.
For avoiding it, keep not company with swearers ;
accustom not thyself thereto, reprove it in others.
Sec. 129. 0/ the resolution and observations o/'Hcb.
vi. IG.
Vcr. 16. For men verily swear by the greater ; and an
oath for confirmation is to them an end of all strife.
The sum of this verse is, the end of an oath.
Hereof arc two parts :
1. A description of an oath.
2. A declaration of the end thereof.
In the description we may observe,
1. The manner of setting it down in this note of
asseveration, verily.
2. The matter, whereabout is expressed,
1. The act itself, suear.
2. The persons who swear, men, and by whom,
the greater.
' Gravissimum peccatum est falsa jurare, quo citius cadit
qui coiisucvit juraro. — iuff- Kjjist. 89.
Ver. 17.]
GOUGE ON HEBREWS.
67
In setting down the end, we may observe,
1. The kind of end, for confirmation.
2. A consequence following thereupon, which is,
an end of all strife. This is amplified,
1. By the persons to whom it is an end, to them,
namely, to them betwixt whom there is controversy.
2. By the extent thereof, in this general, all.
Doctrines.
I. God in siuearing conforms himself to men. In
the former verses, God's swearing was set down ;
here the reason of it is thus rendered. For men swear.
See Sec. 115.
II. Weighty truths may with an asseveration he set
down ; so doth the apostle this truth thus. Verily,
See Sec. 115.
III. It is lawful for men to swear. This is here
taken for granted. See Sec. 116.
IV. God only is to le sworn hy. God is comprised
under this word, the greater. See Sec. 120.
V. An oath confirms a truth. It is here said to be
for confirmation. See Sec. 121.
VI. An oath is to determine controversies. This
phrase, an end of all strife, intendeth as much. See
Sec. 121.
VII. Men ought to rest in an oath. For to them it
is an end of strife. See Sec. 121.
VIII. An oath is of use in all manner of differences.
It is an end of all strife. See Sec. 121.
Sec. 130. Of God's willingness to do what he doth.
Ver. 17. Wherein God, willing more abundantly to
shew unto the heirs of promise the immutability of his
counsel, confirmed it by an oath.
The application of the former comparison, taken
from men's swearing, is in this and the next verse set
down ; and therein the reasons of God's swearing are
expi'essly declared.
This relative, wherein, in grammatical construction,
may have reference to the last word of the former
verse, which in Greek is, o^xog, an oath. But I
rather refer it to the whole sentence going before, or
to the point in hand ; as if he had said, ' In which
matter,' or, ' in which case.' In which case, of con-
firming a matter by oath, ' God willing more abund-
antly,' &c. This then sheweth that God conformed
himself to man's usual practice, for man's good.
The word (SouXo/j^ivog, translated ivilling, implieth an
inclination and readiness of one's disposition unto a
thing, so as he needs no other motive thereunto ; it
is that which he desireth to do. Covetous men are
thus described ; ' they that will be rich,' oi /3ouXo,«,£vo;
'ttXo-jts/v, or * they that are willing to be rich,' 1 Tim.
vi. 9, for it is the same word that is here used. A
covetous man needeth no other motive than his own
inward disposition to seek after riches. It is said of
Pilate, that he was ' willing to content the people,'
Mark xv. 15. It was his desire so to do.
Thus God was of himself ready and forward to do
that which is here spoken of, and that of his own
mere free grace ; yea, he was desirous to do it. He
was no way forced thereunto.
This then setteth down two points :
1 . The cause of God's binding himself : his mere
will and good pleasure. This is the ground of all the
good he doth to man. Mat. xi. 26. See more hereof
Chap. ii. 4, Sec. 37.
2. The manner of God's binding himself. God did
it readily, cheerfully. This shewed that he was
willing thereunto. He had in his eternal counsel de-
creed to do what he did, and yet would by oath bind
himself thereunto ; and this he was willing to do.
He doth willingly what he hath bound himself to do.
This is a point worthy of all admiration, that God
should of his own will willingly bind himself for our
sake to accomplish his own determined counsel.
Should not we now rest with confidence on this
good will and pleasure of God ?
This ground and manner of God's doing what he
doth, namely, willingly, should be a pattern unto us
to do what we are bound unto willingly and cheer-
fully. The apostle, speaking of his duty in preaching
the gospel, thus saith, ' Necessity is laid upon me ;
3'ea, woe is unto me if I preach not the gospel ! But
if I do'this thing willingly, 1 have a reward,' l.Cor. ix.
16, 17. God loveth such, 2 Cor. ix. 7, and accepteth
what they are able to do, 2 Cor. viii. 12. This David
pleaded before God, 1 Chron. xxix. 17, Ps. cxix.
108.
Sec. 131. Of God's superahounding in means to
make men believe.
God's willingness to do good to man is exceedingly
amplified in this word of the comparative degree,
TrE^/ffCoVsgof, more abundantly. Of a like word, see
Chap. ii. 1, Sec. 5. Here it implieth more than was
necessary ; and it is fitly inserted to meet with a
secret objection that might be made against God's
binding himself by oath. For it might be said, God
is the Lord God of truth ; even truth itself. There is
no fear, no possibility of his failing in any of his words
or promises. Why then should he bind himself by
oath ? For satisfaction hereof, the apostle seemeth
to grant that what God did in this case was ex
abundanti, more than needed, namely, in regard of
himself, his own excellency, and his own faithfulness ;
but yet he did that which was needful in regard of
man, by reason of his weakness and dulness, his back-
wardness to believe, and proneness to doubt, in which
respect God's word, promise, covenant, and oath, are
all little enough. That God's binding of himself was
for man's sake, is made evident in the next verse.
Hereby we see God's tender respect to man's weak-
ness ; see ver. 13, Sec. 100. It makes him do more
than otherwise needed ; it makes him respect our in-
firmity more than his own excellency. His promises
and threatenings prove as much. The former are to
68
GOUGE ON HEBREWS.
[Chap. VI.
allure us to duty ; the latter to keep us from sin.
Such is the supreme sovereignty of God, as it is
enough for him to declare his mind to his creatures ;
to command what he would have, to forbid what he
dislikes. To use any means for the one or other is
e.i' abutuhiHti, of his superabundant grace and good-
ness. What is it then to add his oath to promises
and threateuings ? The like may be said of God's
adding seals to his covenants ; such arc the sacra-
ments, Horn. iv. 11.
What other reason can be rendered hereof than the
abundance of his grace and mercy ?
1. This ministercth much matter of humiliatiou to
us, who do in a manner provoke God to draw the lino
of his goodness to the uttermost extent thereof, and
to make him exceed and abound ; to make him do more
than needs, if we were not so dull and slow in believ-
ing as we are.
2. This should move us to superabound in our
high esteem of God, and in all thankfulness and
obedience to him. In special it should move us with
all stcdfastncss to believe that which God doth so
abundantly confirm unto us. Let us not make
God's surpassing and superabounding grace to be
in vain. Let us not provoke him to say, ' What
could have been done more that I hare not done ?'
Isa. V. 4.
8. By this pattern of God we are taught to conde-
scend to others' infirmity, and that in doing more
than needs. One immutable thing is sufficient to
settle a man's mind, yet God used two immutable
things. Though we be conscious to our own integrity
and truth which we utter, yet if others question it,
and require further confirmation, let us not stand too
much npon our own credit, but yield to their infirmity,
and, if required, add an oath, provided it be made ' in
truth, in righteousness, and in judgment,' Jer. iv. 2.
It cannot be thought but that every word of God
should be most true. It is impossible that he should
lie, yet he useth two immutable things. But it may
be thought that man may lie ; that is not impossible,
Rom. iii. 4. If God then use two immutable things,
much more may man.
Sec. 132. Of God's manijesiing his goodness to
men.
The Greek word BrtdtT^ai, translated shew, is a com-
pound. The simple verb dirKvjiiv, ostcndcre, signifieth
also to sheu-. When God by a vision manifested to
Peter that all sorts of creatures were clean, Peter thus
cxpresscth the case, * God hath shewed me,' &c.. Acts
X. 28. So it is used Heb. viii. 5.
But the compound carrieth an emphasis. It sig-
nifieth fully, clearly, evidently, to manifest and shew
a thing. This word is used where it is said of Christ,
' lie shewed them (izion'^i) his hands and his feet,'
Luke xxiv. 40. And where ApoUos his convincing of
the Jews is thus expressed, * shewing (et/Se/xh);) by
the Scripture that Jesus was Christ,' Acts xviii. 28,
that is, evidently demonstrating as much. Thus God's
oath added to his promise, doth most fully, clearly,
and evidently shew and demonstrate the truth of his
promise, which is grounded on his counsel, and the
immutability thereof. God's counsel is the most im-
mutable thing that can be ; but to men it would not
have appeared so to be, unless God had clearly mani-
fested as much by his oath.
God will have nothing wanting, on his part, that
may help to support our faith. He makes matters
tending thereunto clearer than the sun.
His desire is that his promises may attain the end
for which they were made.
What now may w'e think of those who discern not
that which is thus evidently and clearly shewed ?
We have too great cause to judge, that ' the God of
this world hath blinded the minds of them which be-
lieve not, lest the light of the glorious gospel of Christ,
who is the image of God, should_shiuc unto them,'
2 Cor. iv. 4.
Sec. 133. Of heirs of promise.
The persons to whom God hath so shewed his
superabundant goodness, are here styled the heirs of
promise.
They are accounted heirs, who have such and such
a thing by right of inheritance.
Of the word inherit, and of sundry instructions
thence raised, see Chap. i. 14, Sec. 160.
Promise is here metonymically taken for the reward
promised, as was shewed ver. 12, Sec. 87.
Abraham, Isaac, and Jacob, are styled ' heirs of
promise,' in reference to the land of Canaan promised,
as a type of the celestial Canaan, Heb. xi. 9. Here,
in special, are meant the children of Abraham after
the spirit : ' For the promise that Abraham should
be the heir of the world, was not made to Abraham,
or to his seed through the Jaw, but through the right-
eousness of faith,' Rom. iv. 18. Hereupon it is said
to believers, ' Ye are Abraham's seed, and heirs
according to the promise,' Gal. iii. 29. All that are
'justified' ai'e styled heirs, Titus iii. 7; and all
that are 'led by the Spirit,' Rom. viii. 14, 17.
This dignity they have, because they are united to
Christ, in which respect they are styled 'joint heirs
with Christ,' Rom. viii. 17. By virtue of that union,
they are adopted of God to be his children. Gal. iv.
5, and also regenerate, 1 Pet. i. 3.
This phrase, 'heirs of promise,' implieth an extent
and a restraint.
An extent in relation to Abraham, to shew that
God's oath rested not only in him, but extended itself
to all his seed, according to that which the Lord
saith, ' I will estabhsh my covenant between me and
thee, and thy seed after thee in their generations, for
an everlasting covenant, to be a God unto thee, and
to thy seed after thee,' Gen. xvii. 7.
Ver. 17.]
GOUGE ON HEBREWS.
69
It implieth also a restraint, in opposition to such as
are incredulous and rebellious. They are not accounted
heirs of promise, though after the flesh they descend
from Abraham.
Hence may be inferred two general propositions :
1. The promise of blessing made to Abraham be-
longeth to all believers.
2. None but believers have a right to the promise
made to Abraham.
Concerning the first, God in reference thereunto thus
saith, * In thy seed shall all the nations of the earth
be blessed," Gen. xxii. 18. Hereupon saith Peter,
* The promise is unto you, and to your children, and
to all that are afar off, even as many as the Lord our
God shall call,' Acts ii. 89. And Paul saith of God's
imputing righteousness unto Abraham, ' It was not
written for his sake alone, that it was imputed to him ;
but for us also,' &c., Eom. iv. 23, 24.
There are two especial grounds hereof.
One is the constant and unchangeable mind of him
that makes the promise, he is always like himself, and
sheweth like favour to them who are of like faith, of
like disposition, and like conversation.
The other ground is the fountain and foundation of
all God's promises, Jesus Christ, our head and our
Redeemer. He properly is the true heir of all God's
promises. * All the promises of God in him are yea,
and in him amen,' 2 Cor. i. 20 ; that is, they are
all propounded, ratified, and accomplished in him.
By reason hereof, all that believe in him are co-heirs
with him.
1. Learn hereby how to take the promises of God's
word, even as made to us ; to stir us up to rely on
God who made them, and to subject ourselves unto
his word. The like power and benefit of God's pro-
mises resteth in this particular application of them.
Admirable is the use of faith in this case. It will
settle the soul of a believer on God's promises made
in former times, as stedfastly as if in particular they
had been directed to him by name.
2. This meets with an objection against the cer-
tainty of a particular man's faith. Many granting
that the promises of God are sure in themselves,
deny that thereupon they may be sure of the benefit
of them, because they are not particularly directed to
them by name. But if that promise which was made
to Abraham were intended to all heirs of promise,
they that are of the faith of Abraham have as good
right thereto as if the promise had been directed to
them by name.
Sec. 134. Of the benefit of God's promise restrained
to lieii's of promise.
The other general proposition inferred from this
phrase, heirs of promise, is this, none but believers
have a right to the promise made to Abraham. This
the apostle cleareth, by excluding such as are not of
the faith of Abraham, and are not his seed after the
spirit, in these words, * They are not all Israel which
are of Israel; neither, because they are the seed of
Abraham, are they all children,' &c. On this ground
he thus concludeth, * The children !of the promise
are counted for the seed,' Rom. ix. 6-8 ; and again
thus, * They which are of the faith, the same are the
children of Abraham, and blessed with faithful
Abraham,' Gal. iii. 7, 9.
They who believe not, despise the counsel of God,
Luke vii. 32.
This is set forth to the full, Acts xiii. 45, 46.
1. This strips the Jews of all vain confidence in
their external pedigree. Because they had Abraham
to their Father, they imagined that the promises made
to Abraham belonged unto them. John the Baptist
expressly noteth this their vain confidence. Matt,
iii. 9. So doth Christ, John viii. 33. 39.
In that they were not heirs of promise, their con-
fidence was built upon a sandy foundation. The like
may be said of hypocrites, of loose and carnal gospel-
lers, of ignorant and profane persons, and of all who
want that grace which shews them to be heirs of pro-
mise ; namely, a true, justif3'ing, sanctifying faith.
They who look for benefit of the promise, must first
prove themselves to be heirs of promise.
2. This doth highly commend the grace and favour
of God, to those who are the heirs of promise. The
more rare a grace is, the more rare it is ; that is, the
less common it is, and in that respect rare, the more
admirable it is, and the more highly to be prized,
and in that respect also rare. The consideration
hereof should fill the hearts of those who have evi-
dence that they are heirs of promise with an holy
admiration, and move them to say as Judas did,
* Lord, how is it that thou wilt manifest thyself unto
us, and not unto the world ?' John xiv. 22 ; and there-
upon to have our hearts the more enlarged unto
greater thankfulness. On such a ground did Christ
give thanks to his Father, Mat. xi. 25.
Sec. 135. Of the immutahiliti/ of God's coimsel.
That which the Lord was pleased clearly to mani-
fest to the heirs of promise, is here said to be, the
hnmutahHUy of his counsel.
The Greek noun l3ovXri, translated counsel, is de-
rived from a verb, jSovXofiai, that signifieth to will.
Hereof see Sec. 130. Answerably this noun is trans-
lated icill, ' by the will of God,' Acts xiii. 36. For
God's counsel is his will. That which God willeth
is the best counsel that possibly can be. The will of
God is the ground of his counsel. Well therefore is
the epithet, rh d/^irdkTov, immutability, here attri-
buted unto it.
The word translated immutability, is a double com-
pound. The simple root, rldrifit, signifieth to put, or
to set, Mat. xiv. 3; Acts xiii. 47; the single com-
pound fMrarldyjfjbi, to remove, or translate, Gal. i. 6,
Heb. xi. 5. This double compound, having a privative
70
GOUGE ON HEBREWS.
[Chap. VI.
preposition, a, prefixed, signifieth iminiitahilit]i, that
which cannot bo altered. It is found only in this
and the next verse. It is hero so set down, as it
carrieth the force of a substantive ; answerably it is
60 tninsluted, immutability.
The manifestation of the immutability of God's
counsel is here brought in as one eud of God's oath.
God sware, that it might evidently appear, that what
he had purposed, determined, and promised to Abra-
ham and his seed, should assuredly be accomplished ;
there should be, there could be no alteration thereof.
It was more firm than ' the law of the Medes and
Persians, which altereth not,' Dan. vi. 12.
It is here taken for granted, that God's counsel is
inviolable. His oath was to manifest as much. * My
counsel shall stand,' saith God by his prophet, Isa.
xlvi. 10. To like purpose it is said, ' The counsel of
the Lord, that shall stand,' Prov. xix. 21 ; Ps. xxxiii.
11.
The grounds of the immutability of God's counsel
arise from God himself : even from the unchangeable-
ness of his essence, the perfection of his wisdom, the
intiniteness of his goodness, the absoluteness of his
sovereignty, the omnipotency of his power.
1. God in his essence being unchangeable, Malachi
iii. 6, his counsel also must needs be so. As dark-
ness cannot come out of light, so nor changeable
counsel from an immutable nature.
2. If God's counsel be changed, it must be to the
better or worse. To the better it cannot be. For
Buch is the perfection of God's wisdom, as at first he
determined matters to the best. To the worse God
will not suS'er it to be. If he should, it must be be-
cause he discerneth not which is better or worse, or
careth not which of them fall out, or is forced to suffer
the worse to fall out : but none of these can be
imagined to be in God.
(1.) That God should not be able to discern what
is better or worse, cannot stand with the infiniteness
of his wisdom and understanding. Such is the per-
fection of God's wisdom, as he is said, not only to
hare counsel and wisdom, but also, by an excellency
(xar' iz,oyjhv) and property to he understanding, Prov.
viii. 14.
(2.) That God should not care whether the better or
worse fall out, cannot stand with the infiniteness of
his goodness. Did the Lord at first so order all
things, as when he took a view of them, he saw them
all to be ' very good,' Gen. i. 31, and is that sceptre,
whereby he still ordercth all things, a sceptre of
righteousness, Ps. xlv. (5, and can it be thought that
he should not care how things fall out ?
(3.) That God should be ovcrswayed with a superior
power, and forced to suffer the worse to fall out, can-
not stand with the absoluteness of his sovereignty and
omnipotency of his power. ' Our God is in the
heavens, he hath done whatsoever he pleased,' Ps.
cxv. 8.
Sec. 186. Of objections against the immutability of
God's counsel answered.
Ohj. God's counsel is free, therefore changeable. "
A)is. I deny the consequence. Freedom and im-
mutability may well stand together. Though freedom
be opposed to constraint, yet not to constancy. Free-
dom hath relation to the cause ; mutabiUty or immu-
tability to the event. God's counsel is most free in
the cause ; but in the event, immutable. If it be
said, that that which is freely done may be ordered
this way or that way, I deny also this consequence. J
Besides, that which in the beginning might have
been ordered this way, or that way, and therein the
agent shew himself a free agent, being determined, re-
maineth no mure free to be altered.
2. Obj. God is oft said to repent : and that some-
times of bestowing favours, Gen. vi. 0, 1 Sam. xv.
11. And sometimes of inflicting judgment, Ps. cvi.
45 ; Jer. xxvi. 3, 13, 19.
Ans. Repentance is not properly attributed to God,
but merely by way of resemblance, dvdpojrrorrddug,
after the manner of man. When men see cause to
alter that which is done, promised, or threatened,
they are said to repent, because they find some reason
to alter their former purpose and determination. But
that which God altereth about anything foi-merly done,
promised, or threatened, is according to his first pur-
pose and determination ; as when God said to Eli,
' Thy house, and the house of thy father, shall walk
before me for ever,' his purpose was to cut off that
house for their transgressions, 1 Sam. ii. 30. And
when God said of Nineveh, ' Yet forty days, and
Nineveh shall be overthrown,' his purpose was to
spare Nineveh upon their repentance, Jonah iii. 4, &c.
In those mutable sentences, God changed not his
secret counsel, but his revealed word, niutavit senten-
tiam, non consilium. God's purpose of casting off
Eli's house, and sparing Nineveh, was immutable,
and manifested by the event. The promise of shewing
mercy to Eli's house, and the threatening of vengeance
against Nineveh, was a means to accomplish that de-
termined counsel of God : in that by the promise of
mercy, the sins of Eli, and of his sons, were so
aggravated, as they made themselves unworthy of
that favour; and by the threatening of vengeance,
Nineveh was brought to repentance.
8. Obj. Though the secret counsel of God be im-
mutable, yet the alteration of God's revealed will
argueth changeableuess.
A ns. No such thing, but rather contrary ; for those
and such like promises and tbreatenings had their
secret and concealed limitations, according to which
they were to be performed. The limitation of the
promise was. If they to whom it was made should
walk in the ways of the Lord. Such a limitation was
expressed in the promise to Jeroboam, 1 Kings xi. 38,
which, because it was not observed, the promise was
not performed, and yet God's truth therein, yea, and
Ver. 17.]
GOUGE ON HEBREWS.
71
thereby accomplished. Put this into syllogistical
form, and it will be the better discerned, thus :
If the house of Eli for ever remain upright, it shall
for ever abide before me ;
But it hath not remained upright, therefore it shall
not abide before me.
So on the other side, the limitation of God's
threatening against Nineveh was, unless they repent.
Such a limitation is expressed in God's threatening
against Abimelech, Gen. xx. 3, 7. Read a pregnant
place to shew the Umitation of God's promises and
threatenings, Jer. xviii. 7, &c.
4. Obj. God's word hath been altered in plain,
simple declarations, where no such limitation is in-
tended. The word being neither promise nor
threats, but a narration of an event ; as where God
said concerning Benhadad, * Thou mayest certainly
recover,' and yet he died, 2 Kings viii. 10, and con-
cerning Hezekiah, ' Thou shalt die,' and yet he re-
covered, 2 Ivings XX. 1.
Ans. God's word, in these and such like places, was
uttered, not of the event, but of the natural and
ordinary course of secondary causes. In regard here-
of, Hezekiah could not have recovered, unless God
bad, against the course of these causes, restored his
life. And Benhadad might have recovered, if Hazael
had not treacherously, with a murderous hand, stifled
him. God's word then rightly understood was true ;
but the event had reference to God's secret purpose ;
for the efiecting hereof God's word, uttered in another
sense, was an especial means. For God's declaration
of Hezekiah's desperate disease made Hezekiah pray
the more earnestly ; and his declaration of Benhadad's
possibility to recover moved Hazael to murder him.
5. Obj. Divine attributes have been altered. ' He
took his mercy from Saul,' 2 Sam. iii. 13. ' His
anger endureth but a moment,' Ps. xxx. 5,
Ans. In these and other hke places the causes are
put for the efiects ; mercy and anger for the effects
that follow from them. The altering of those efiects
argued an alteration in men, that they continued not
to be such as they were before ; but constancy in God's
dealing with them, according to their carriage towards
him.
Sec. 137. OJ useful instructions arising from the
immutahility of God's counsel.
1. The foresaid immutability of God's counsel
putteth a difference betwixt the Creator and creatures.
These are changeable, as in their nature, so in their
counsels. It is said of the most stedfast of God's
creatures, ' be charged his angels with folly,' Job iv. 18.
Obj. Good angels never altered their counsels, nor
will glorified saints in heaven alter theirs.
Ans. That is not simply in the immutability of
their counsel (instance the evil angels that fell, and
Adam in his entire estate), but in the assisting grace
of God. So as their immutability in regard of the
event, is an evidence of God's immutability, for it
Cometh from God. See more hereof in The Guide to
go to God, or Explanation of the Lord's Prayer, sec.
227.
2. This gives just matter of humiliation and cause
of complaint in regard of that woe which Adam,
through variableness, brought upon himself and his
posterity ; for man is now variable and inconstant in
all his ways. Variableness in religion and piety is of
all the most grievous. Prophets much complain
hereof, Isa. i. 21, 22; Jer. ii. 11, 13 ; so the apostles,
Gal. i. 6, and iii. 1 ; 2 Peter ii. 1, 21. Many in our
days, who in their youth and former years shewed
great zeal and forwardness, have since changed their
counsel. This variableness is also blameworthy in
reference to our dealing with men.
3. This is one special point wherein we ought to
be followers of God, namely, immutability in our good
counsels and purposes. We must be ' stedfast and
unmoveable,' 1 Cor. xv. 58, and ' continue in the
faith grounded and settled,' &c., Col. i. 23.
That our counsels may remain immutable, they
must be surely and soundly grounded on a good foun-
dation, which is God's revealed will. We may not be
rash and over-sudden in our counsels. Wise states-
men will long consult upon that which they inviolably
decree. Diu deliberandum quod semel statuendum.
Wherein our unchangeableness must be manifested,
see The Guide to go to God, sec. 228.
4. God's immutability is a good ground of submis-
sion to the manifestation thereof. It is impossible
that God's counsel be altered. It is therefore in vain
to struggle against it ; but to yield unto it is to make
a virtue of necessity.
5. This is a point of singular consolation to such
as have evidence of God's eternal counsel concerning
their salvation : they may be assured hereupon that
they shall attain thereunto. Sanctifying graces do
give unto us assured evidence of that good counsel of
God, 1 Cor. i. 7-9, Philip, i. 6.
Of God's immutability in general, see The Guide to
go to God, sees. 226-228.
Sec. 138. Of God's oath a hind of suretyship.
The means whereby God manifested the immuta-
bility of his counsel is thus set down, confirmed it by
an oath. The particle it is not in the Greek.
The verb sfiiffinuas, translated confirmed, is derived
from an adjective, [/.'seog, that signifieth middle, as
Mat. xviii. 2, 20. Thence a substantive, (/.iahni, that
signifieth a mediator : one that standeth, as it were,
in the midst betwixt two at variance. In this respect
it is said that ' a mediator is not of one,' Gal. iii. 20.
There must be different persons, and they also dis-
senting, where properly there needs a mediator.
Thus this word is oft attributed to Christ, the medi-
ator betwixt God and man, as 1 Tim. ii. 5 ; Heb.
viii. 6, and ix. 15, and xii. 24. Hence the verb here
Ti'
GOUGE ON HEBREWS.
[Chap. VI.
used, fisairsCu, interpono me, is derived. It is inter-
preted by some intcrpusuit,^ he interposed ; by others
Jidijusiit,' he undertook ns a surety ; our former Eng-
lish thus, /((' bound himself.
This word implicth that the promise which God
conlirmcd was that which ho made in and through the
mediation of Jesus Christ, and on that ground was
God the more willing to bind himself by oath ; for all
the goodness that God shewed to man since his fall
was in and through the mediation of Jesus Christ.
Of God's respect to man in binding himself by oath,
see ver. 13, Sec. 97, &c.
Sec. 189. Of God^s condescending for man s sales.
Vor. 18. 2 hat by two immutable thinys, in lohich
it tvas impossible for God to lie, tve miyht have a strony
consolation, dc.
An especial end of God's willingness to bind him-
self by oath, and thereby to shew the immutability of
his counsel, is to settle and quiet men's souls in his
promise. This conjunction ha, that, whereby this
verse is inferred on the former, manifesteth as much.
By this it appears that it is for man's sake, and for
man's good, that God thus bindeth himself.
As this coniii'ms God's tender respect to man
(whereof see Sec. 131), so it should stir us up to the
more thankfulness, and move us the rather to make
the right use of that which God so aims at for our
good, which is stedfastly to believe his word.
Of this word d/j-irdLhrov, immutable, see Sec. 135.
The two things here said to be immutable are God's
promise and God's oath. Both these are expressly set
down, ver. 13. The other verses following that are
an explanation and confirmation of God's promise and
oath.
This word of number, duuv, tuv, is not here to be
taken exclusively, as if there were no other things of
God immutable (of other immutable things, see The
Guide to qo to God, sec. 227), but because those two
are especially pertinent to the point in hand.
In that the apostle expressly mentionelh txoo im-
mutable things, he plainly conhrmeth that which he
intended under this comparative, miioaon^ov, ' more
abundautlv,' namely, that God did more than needed,
as is shewed Sec. 131 ; for one would think that one
immutable thing were sufficient to settle a man's
mind. If God were well known, indeed it were suili-
cit-nt. But God well knows us, and therefore, in
tender respect of us and our weakness, he thinks not
one sufficient, but adds another thereunto, and that a
stronger, namely, his oath to his promise. This he
doth for our sakes, as was shewed before. See more
hereof. Sec. 131.
Sec. 110. Of the immulahility of God's oath and
that bot
' Vulg. Lat. * Bcza.
promise.
The two things here intended shew that both God's
oath and also his single promise are immutable. We
heard before of the immutability of his counsel. Sec. •
135. This phrase, ' the Lord hath sworn, and will
not repent,' Ps. ex. 4, proveth the immutability of his
oath. Not to repent is to remain immutable. To
like purpose tendeth this phrase, ' the Lord hath
sworn in truth : he will not turn from it,' Ps. cxxxii.
11 ; and this, *I have sworn by myself, the word is
gone out of my mouth in righteousness, and shall not
return,' Isa. xlv. 23. Of God's single word it is thus
said, ' God is not a man, that he should lie ; neither
the son of man, that he should repent : hath he said,
and shall he not do it ? or hath he spoken, and shall
he not make it good?' Num. xxiii. 19, 20. 'My
words shall not pass away,' saith Christ, Mark xiii. 31.
In this respect it is said, * Faithful is he that pro-
mised,' Ileb. X. 23.
By just and necessary consequence, we may hence
infer that whatsoever proceedeth from the mouth of
God is unchangeable, and that upon the sam'e grounds
upon which his counsel was proved to be immutable,
Sec. 135.
1. A strong motive this is to stir us up without
wavering to believe ; this is the end why God addeth
one immutable thing to another.
This, therefore, is seriously and frequently to be
meditated on. Nothing is of such force to remove all
manner of doubts as this. There are many doubts which
use to arise, partly from our own inward corruptions,
and partly from Satan's injections. Sometimes doubts
arise from the exceeding greatness of the things pro-
mised ; sometimes from seeming difficulties ; some-
times from oppositions, lets, and incumbrances ; some-
times from our own unworthiness. But if God's word
and oath be immutable, who can imagine that it shall
not stand ? Put these two immutable things into one
scale, and all manner of doubts into the other, and
you shall find that the former will infinitely weigh
down the latter.
2. A good precedent this is to make us unchange-
able in our promises and oaths. For this end we
ought well to ponder what we promise and swear, Ps.
cxix. lOG.
Rashness in this kind oft causeth repentance, 1 Sam.
xxv. 22, 33. See ver. 13, Sec. 100.
Sec. 111. Of impossihility in reference to God.
The immutability of the two foresaid things is am-
plified by the impossibility of altering them, which is
thus expressed, ' In which it was impossible for God
to lie.'
This relative, sv ol;, in which, is of the plural num-
ber, and hath reference to the two intended things,
God's promise and God's oath. These are the things
which are impossible to be altered.
Of the derivation and divers acception of this word
dhu'^aro'j, impossible, see Sec. 38. It is here taken in
the most proper, simple, and absolute sense that can
Ver. 18.]
GOUGE ON HEBREWS.
be. Nothing can be more impossible than that which
is here set down, namely, for God to lie.
Quest. Can omnipotency stand with impossibility in
anything ?
Ans. Yea, in such things as imply impotency ; or
which proceed from impotency, as lying doth. Omni-
potency is a cause of such an impossibility.
Obj. The notation of this word omnipotent, or al-
mighty, implieth an ability to anything.
Ans, 1. An infallible conclusion doth not necessarily
follow from the notation of a word.
Ans. 2. The foresaid notation is but from part of
the word, even from this general particle all ; but the
word omnipotent, or almiyhty, is a compound, and
affordeth a double notation : one from the general
particle all, the other from the word oi poxcer or might.
Join both together, and the notation may well stand ;
for it sheweth that he that is omnipotent or almighty
can do whatsoever requireth power for the effecting
thereof. But those things which arise from impotency
may not be brought within the compass of omnipo-
tency. It may well be said of them, without im-
peachment of God's omnipotenc}', God cannot do
them ; it is impossible that he should do them.
Sundry of those things which God cannot do are
distinctly noted in The Guide to go to God, sec. 210.
Sec. 142. Of lying as it is impossible to God.
The verb ■^iliaaaiai, translated to lie, is of the pas-
sive voice, but is of a natural signification. It is
derived from an active, -^sudoo, which signifieth to de-
ceive, or to frustrate, fail, and disappoint ; so as to lie
is to utter a thing with a mind to deceive. The Latin
word, according to the notation thereof, signifieth to
go, or to speak, against one's mind, mentiri est contra
vientem ire. To utter an untruth is not simply to lie,
at least if a man be persuaded that that which he
uttereth is a truth ; but to utter a thing against con-
science, and with a mind to deceive, is a plain lie.
Thus Ananias and Sapphira lied. Acts v. 3, 4.
That which is so uttered is styled ro -^l^ivdog, a lie,
John viii. 44 ; rh -^eva/Ma, Rom. iii. 7 ; and he that
uttereth it, -^ndrig, a liar. Rev. ii. 2 ; -^ivGrrig, John
i. 44. The titles of such as deal falsely and deceit-
fully are compounded therewith ; as '^rohahiX(pog, a
false brother, Gal. ii. 4 ; ■^ivba'xooToXog, a false apostle,
2 Cor. xi. 13 ; •^iv^ohiha.ax.a'Kog, a false teacher,
2 Peter ii. 1 ; ->\/ivboXoyog, a false speaker, 1 Tim. iv. 2 ;
'^i\jbo[j.a^rv^, a false tcitness, Mat. xxvi. 60 ; ^l/suSoTgo-
(priTYig, a false prophet. Mat, vii. 15 ; '^i-jSo-'^piorog, a
false Christ, Mat. xxiv. 24 ; -^sudrnv/jbog, a thing falsely
called, 1 Tim. vi. 20. That which is here intended
to be impossible for God, is to fail in performing his
promise, especially that which is confirmed by oath.
We shall not here need to speak of that which God
confirmeth by oath ; for it was shewed (Sec. 140) that
God's oath is inviolable ; and it will by necessary
consequence follow, that if it be inupossible that God
should fail in any word at all, it would much more be
impossible that he should fail in that which he con-
firmeth by oath.
For the general, that God cannot in any case lie,
or fail of his word, is evident by an epithet attributed
to him, d^j/su^j^s, which we thus translate, that cannot
lie, Titus i. 2. It intends as much as this phrase. It
is impossible for him to lie. The foresaid epithet is
compounded with a privative preposition a, that im-
plieth an utter privation of such a thing, and that
there is no inclination thereunto. As ' God is light,
and in him is no darkness,' 1 John i. 5, so he is truth,
and in him there can be no lie. ' The strength of
Israel will not lie,' 1 Sam. xv. 29 ; herein is made a
difference betwixt God and man : ' God is not a man,
that he should lie,' Num. xxiii. 19 ; for God to lie
were to deny himself ; but ' God cannot deny him-
self,' 2 Tim. ii. 13.
God's truth is infinitely perfect ; it admits ' no
variableness, neither shadow of turning,' James i. 17.
Yea, God's truth is essential to him, so as his essence
may as soon be brought to nothing as his truth to a
lie.
Sec. 143. Of inferences from the impossibility of God
to lie.
1. The impossibility of God to lie is a great aggra-
vation of the heinousness of unbelief ; for ' he that
believeth not God, hath made him a liar,' 1 John
V. 10 ; which is in effect to make God no God. This
is the rather to be noted, to stir up in us a diligent
watchfulness against this sin, which many account no
sin, but a mere infirmity. See more hereof ver. 13,
Sec. 100.
2. This is a strong motive to believe. A greater
cannot be given ; for as there is no will, so neither
power in God to lie. Men who are conscionable and
faithful in keeping their word and promise are be-
lieved, yet being men, they are subject to lie, Rom.
iii. 4. How much more should God be believed, who
cannot possibly lie ! If God cannot lie, what pro-
mise, what threatening of his, shall not be accom-
plished ?
3. This should make ministers, who stand in God's
room, and speak in God's name, to be sure of the
truth of that which they deliver for God's word, else
they make God a liar, for their word is taken for God's,
Col. ii. 13. They are God's ambassadors. An am-
bassador's failing is counted his master's failing.
Therefore the apostle useth this asseveration, ' I say
the truth in Christ, I lie not, my conscience also
bearing me witness in the Holy Ghost,' Rom. ix. 1.
False prophets are branded for prophesying lies in
God's name, Jer. xiv. 14. For preventing this, we
must hold close to God's word.
4. Though we cannot attain to such an high pitch
of truth, yet every one ought to endeavour to be like
God herein, namely, in avoiding lying. Lying is a
74
GOUGE ON HEBREWS.
[Chap. VT.
Bin unbeseeming any man, but most unbeseeming a
professor of the true religion.
General arguments against lying arc these :
1. Lying is condemned by those who were led by
no other light than the light of nature ; as philoso-
phers, orators, poets. St Paul quoteth a verse out of
Epimcnides, whereby the Cretiaus were condemned
for their frequent lying, Titus i. 12. To brand them
the more for this vice, to lie was in a proverbial speech
said X;7jr/^£/i, to Crelize, or play the Cretians.
2. Every man's conscience condemns lying. If
one be not impudent, ho will blush when he tells a
lie ; and infinite shifts are ordinarily made to cloak a
lie, which shew that he is ashamed thereof, and that
his conscience checketh him for it.
8. No man can endure to be accounted a liar. No
word more provoketh rage than this, Thou liest. It
is the cause of many duels.
4. Lying overthrows all society ; ' for what man
knoweth the things of a man ?' 1 Cor. i. 11. A man's
purposes must be made known, and speech is the best
means thereof. If his speech be deceitful, how shall
his mind be made known ? If not, what commerce
can there be with him and others ?
5. A man taken tripping herein will be suspected
in all his words and actions. He that is not true in
his words can hardly be thought to deal honestly in
his deeds.
Arguments against lying in professors of the Chris-
tian religion are these :
1. Lying is expressly forbidden in God's word.
Lev. xix. 11 ; Eph. iv. 25 ; Col. iii. 9. Thus it is
against the rule of Christians.
2. It is against knowledge and conscience ; for a
liar doth deceitfully utter for truth that which he
knoweth to be false.
3. It is a filthy rag of the old man, and one of the
most disgraceful ; and therefore first set down in the
particular exemplification of those filthy rags, Eph.
iv. 22, 25.
4. It is most directly opposite to God, who is truth
itself, and concerning whom we heard that it was im-
possible that he should lie.
5. Nothing makes men more like the devil ; for
* he is a liar, and the father thereof,' John viii. 44.
A lying spirit is a diabolical spirit. A liar carrieth
the image of the devil, and doth the work of the devil,
and therein shews himself a child of the devil.
6. As a lie is hateful to God, so it makes the prac-
tisers thereof abominable, Prov. vi. IG, 17, and
xii. 22.
7. Lying causoth hea\'y vengeance. In general, it
is said, ' The Lord will destroy them that speak lies,'
Ps. V. 6 ; in particular, both temporal and eternal
jutlgments are threatened against such : temporal,
Hosea iv. 2, S^c. ; eternal, by excluding from heaven.
Rev. xxi. 27, and by thrusting into hell. Rev. xxi. 8.
Memorable was the judgment on Gehazi, 2 Kings
V. 27 ; and on Ananias and Sapphira, Acts v. 5,
10.
Sec. 144, 0/ comfort arising from faith in God's
promise.
The end of the two immutable things which God
used is thus expressed, 'iy^co/iiv, ' that we might have,'
&c. These words in general declare that it was for
our good that God so far condescended, as was shewed,
ver. 17, Sec. 131.
The particular good aimed at therein is in these
words, 'loyjjoav TaPcixArjOiv, a KtroHfj consohition.
Of the verb craeaxa/Jw, whence this noun consola-
tion is derived, see Chap. iii. 13, Sec. 143.
Among other acceptions, the verb from whence this
noun is derived signifieth to comfort, Col. iv. 8.
Hereupon the Holy Ghost, who is the original cause
of all true sound comfort, is styled UapdxXriTog, the
Comforter.
The word of my text, TaeaxXriSig, is sometimes
translated exhortation, Heb. xiii. 22; and sometimes
consolation, Luke ii. 25. So it is here taken.
The consolation here meant, is such as ariseth from
a true, sound, stedfast faith ; so as God added to his
promise his oath, that we might more stedfastly be-
lieve his promise, and in believing the same, receive
comfort to our souls. Metonymically, the eflect is
put for the cause ; comfort for faith, which worketh it.
Hence it is evident that credence given to God's
promise bringeth great comfort to the soul. Here-
upon, saith the psalmist, ' Remember thy word unto
thy servant, upon which thou hast caused me to hope ;'
he means God's word of promise, and thence inferreth,
' This is my comfort in my affliction,' Ps. cxix. 49, 50.
David himself gives a good evidence hereof; for when
he was brought into the greatest strait that ever he
was in, ' he encouraged himself in the Lord his God,'
1 Sam. XXX. 6, that is, calling to mind the promise
that God made to him, his soul was quieted and com-
forted. Such is the comfort and confidence which
ariseth from faith in God's promises, as it maketh
true believers to ' cast their burden and care upon
the Lord,' Ps. Iv. 22, 1 Peter v. 7, and to ' lay them-
selves down in peace and sleep quietly," Ps. iv. 8.
A believer is freed from all undue fears, doubts,
surmises, and such like passions as most trouble and j
disquiet the soul, so as a man must needs be much
comforted therein. That which the apostle saith of
love, may fitly be applied to faith, 1 John iv. 18.
There is no fear in faith, but perfect faith casteth out
fear. Christ opposeth fear and faith where he saith,
' Why are ye fearful, 0 ye of little faith ?' Mat.
viii. 2G. Comfort being the eflect of faith in God's
promises, should stir us up to labour for faith ; and
it should provoke us to yield all due credence to the
promises of God, both in respect of God's honour,
whose truth is sealed up thereby, John iii. 33, and
also in respect of the peace and comfort of oar own
Ver. 18.]
GOUGE ON HEBREWS.
75
Bouls. Well weigh how sweet a thing true sound
comfort is, yea, and how needful in regard of the
many assaults, troubles, and vexations whereunto we
are subject. They who are troubled in mind and dis-
quieted in conscience, and thereupon want this com-
fort, have it in high account, and earnestly desire it ; for
the benefit of a good thing is commonly better discerned
by the want than by the fruition of it. Behold here
the only means to find comfort in all estates, namely,
faith in God's promises ; wherefore carefully use this
means. All other means are but as shadows without
substance, or as dew which is soon dried up with the
Bun. Wherefore ' believe in the Lord your God, so
shall you be established ; believe his prophets, so
ehall you prosper,' 2 Chron. xx. 20.
Sec. 145. Of strong comfort.
The fore-mentioned comfort is much illustrated by
this epithet, 'lOyy^av, strong. Of the notation and
emphasis of this epithet* see Chap. v. 7, Sec. 37. It
is here opposed to that which is weak and wavering,
and full of doubts and fears. Hereby then is shewed
that God would have our comfort to be steady, like
the shining of the sun in a fair bright day, and not in a
cloudy, gloomy day, when it may for a while shine
forth, and then presently be obscured. Paul's com-
fort was a strong and steady comfort ; for he saith,
' Our consolation aboundeth by Christ,' 2 Cor. i. 5 ;
and again, ' 1 am filled with comfort,' 2 Cor. vii. 4.
In this respect he styleth it ' everlasting consolation,'
2 Thes. ii. 16.
Strong comfort doth much commend the means
which God hath afforded for that purpose ; and it is
exceeding useful against the many fierce and strong
temptations which will much impair our comfort un-
less it be strong. A foundation set on the sand will
soon fail when the rain falls and the floods arise, and
the winds blow and beat upon the house that is built
on that foundation, Mat. vii. 26, 27. There will
arise doubts and fears from the flesh ; Satan also will
add his storms and blusterings, and will do what lieth
in him to bereave us of all comfort. It is therefore
requisite that our comfort be strong and stedfast, and
that we be as a well-rooted and a well-grounded oak,
which stands steady against all storms.
1. Let us not be content either with seeming or
small comforts, lest we be like those who dream that
they eat, but when they awake, their soul is empty,
&c., Isa. xxix. 8. Such are many who have been
long trained up in Christ's school, and lived under
the ministry of the w'ord, by which God's promises
have been tendered unto them, and the infallible truth
of those promises demonstrated, and yet remain as
weak and wavering, as full of doubts and fears as at
the beginning. How can such be thought to be of the
kingdom of God ? The things of that kingdom,
though they be small in their beginning, yet will grow
to an admirable greatness, Mat. xiii. 31, &c.
2. For our parts, let us do our best for attaining
that which God would have us attain to, and for which
God aflbrdeth us immutable things, namely, strong
consolation. This may be attained by a diligent ex-
ercising ourselves in God's word publicly and privately,
by a careful observing his promises, and by a due
consideration of God's faithfulness and immutability.
Sec. 146. Of flying for refuge to GocTs promise.
The parties here specially intended for partaking of
the fore- mentioned end of God's confirming his pro-
mise by oath are thus described, * Who have fled for
refuge to lay hold upon the hope set before us.'
This phrase, fled for refuge, is the interpretation of
one Greek word, xarapuy&vTsc, which is a compound.
The simple verb (pihyu signifieth to fly, Mat. ii. 13.
This compound is only twice used in the New Testa-
ment, here and Acts xiv. 6. It carrieth emphasis,
and that in a double respect.
1. As it intendeth safety, and is translated /«/ /or
refuge.
2. As it intendeth diligence and speed, and may be
translated fly ivith speed.
In the former sense it sheweth, that they reap strong
comfort from God's promise who make it their refuge.
They who fled to the city of refuge, there rested quiet
and secure, and feared not what their adversary could
do against them, Num. xxxv. 12, 15. In this respect
David oft styleth God his • hiding place,' Ps. xxxii. 7,
and cxix. 114.
This will be a means to root out all confidence in
ourselves or other creatures, and rest on God alone
and his word ; for he that fled to the city of refuge
there abode, and went not out of it, Num. xxxv.
25, 26.
1 . This excludes all proud, self-conceited justiciaries
from strong consolation.
2. This teacheth us to acquaint ourselves with our
own guilt and emptiness, that thereby we may be
moved to fly for refuge to God's word. Till we see
that, we shall never do this.
Sec. 147. Of diligence in attaining the hope set le-
fore us.
As the foresaid compound, xaraipvyovTii, implies
diligence and speed, it is a metaphor taken from run-
ners in a race, who use to put on with all the speed
they can. This sense seems to be the more pertinent
in this place, because the words following have refer-
ence thereunto. For,
1 . To lay hold, z^arricai, hath reference to a prize,
for which runners in a race make the more speed.
2. The hope, kXirihoc, here mentioned is that prize.
3. This word set before, -Tr^oxci/xsvrig, useth to be
spoken of runners in a race, before whom the prize is
set, Heb. xii. 1.
4. There is mention made of a forerunner, '^r^od^o-
fijOi, ver. 20.
70
GOUGE ON HEBREWS.
[Chap. YI.
1. Our old Enr;lisli translation have reference here-
unto ; for thus they translate it, ' Which have fled to
hold last the hope laid heforo us.' In this sense do
most exiwsitors here take this word.
Thus the word implicth, that diligence must bo
used for attaining that which is hoped for ; hereof see
Chap. iv. 11, Sec. 64.1
The Greek word x^a7r,aai, here translated to hnj
hold upon, is the same that is used. Chap. iv. 14,
Sec. 8G, and there translated hold fast. As there,
60 here, it implieth perseverance in our Christian
course, till we have attained to the end thereof. Of
perseverance, sec Chap. iii. G, Sec. 08.
Hope is here taken motonymically for the thing
hoped for, as promise for the thing promised, ver.
12. Sec. 87. That which was hoped for is the very
same as was promised, even eternal life. For this is
the reward that is here said to be set before us.
Sec. 148. Of heaven a believers hope.
That which before the apostle termed the promise,
he here styleth the hope, to shew the mutual corres-
pondency betwixt God's promise and man's hope.
What God promiseth man hopeth for ; and man can-
not in faith hope for anything but that which God
hath promised. See more hereof in The Whole
Armour of God, treat, ii. part vii. sec. 3 ; of hope,
on Eph. vi. 17.
]f it be demanded what that hope is which is set
before us, a ready answer may be gathered out of
the two next verses, which shew that it is heaven itself,
and the glory thereof, which is hoped for.
Heavenly glory is that which true believers hope
for.* Hereupon their hope is styled, ' the hope of
the glory of God,' Rom. v. 2, namely, that glory which
with God they shall enjoy in heaven. It is also styled
* the hope of salvation,' 1 Thes. v. 8, and * the hope
of eternal life,' Titus iii. 7 ; it is in this respect called
' the hope which is laid up for us in heaven,' Col.
i. 5 ; and * that blessed hope,' Titus ii. 13, an hope
that maketh us blessed ; and the ' hope which shall
be gladness,' Prov. x. 28.
1. Herein is manifested a main diflcrencc betwixt
the hope of them that are regenerate, and them who
remain in then- natural estate. The utmost of the
hope of these men is within the compass of this world.
Hereupon their hope is said to perish, Prov. xi. 7.
For the promises of things to come belong not to them.
Besides, they want the eyes of faith, whereby things
invisible arc seen, Hcb. xi. 27 ; they walk by sense.
2. Herein further is manifested the ground of a
believer's boldness. ' The righteous are bold as a
lion,' Prov. xxviii. 1. He is bold in peace and trouble,
in safety and danger, in life and death ; and well may
he be so, by reason of the hope that is set before him.
Hereupon ' the righteous hath hope in his death,'
* See ver. 20, Sec. 157.
Prov. xiv. 32. This is that hope, whereof in a pro-
verbial speech it is said, Were it not for hope the
heart would break. This proverb holdeth most true
in the hope that hero we speak of, the hope of eternal
life. ' If in this life only we have hope in Christ, we
are of all men most miserable,' 1 Coi*. xv. 19.
Sec. 149. Of setting reward before us.
This phrase, set before, is the interpretation of one
Greek participle, cr^oxEz/xsi/T;; ; the root whereof, xu/j,ai,
signifieth to be set, Philip, i. 17. The compound is only
used in this epistle, and that three times, here and
Chap. xii. 1,2. It implieth a setting a thing before
us, as for direction. Chap. xii. 1, to shew how we
should attain it; so also for imitation, to stir us up
to use our best endeavoixr for attaining it.
It is set before us by God himself in his word. We
may therefore have our eye upon this hope, namely,
upon that reward which is promised, and thereupon
we may well hope for it. As God hath set it before
us, so may we set it before ourselves, and thereby be
encouraged to hold out in our Christian course. It
is said of Christ, that ' for the joy which was set be-
fore him, he endured the cross,' Heb. xii. 2.
If Christ used this means to encourage him to en-
dure the cross, much more may we by this means
encourage ourselves to do and endure whatsoever God
shall call us unto. Yea, I may add, that we must
have our eye on that that is set before us. ' For he
that Cometh to God must believe that he is, and that
he is a rewarder of them that diligently seek him,'
Heb. xi. 6. Thus Abraham * looked for an heavenly
citv,' and Moses ' had respect unto the recompence
of Vhe reward,' Heb. xi. 10, 26. With this doth the
apostle thus persuade Christians to hold out under
all their pressures, ' Our light affliction, which is but
for a moment, worketh for us a far more exceeding
and eternal weight of glory,' 2 Cor. iv. 17.
1. The weakness of our flesh needeth this support.
The spirit may be willing, when the flesh is weak,
Mat. xxvi. 41.
2. The difliculty of our task, for doing and suffer-
ing what we are bound unto, requires such an en-
couragement ; because ' strait is the gate, and nan'ow
is the way, which leadeth unto life,' Mat. vii. 14.
3. The imperfection of the sanctification of the
best, while here they are in this world, needeth such
an help. For ' we know in part,' 1 Cor. xiii. 9, and
of all other graces wo have but a part. If we were
now as Adam in his innocency was, or glorified saints
now are, we should need no such means.
4. Reward, especially the hope here spoken of,
namely, of eternal life, is the end of om- practice,
Rom. vi. 22, and of our faith, 1 Pet, i. 9 ; therefore
we may have our eye fixed on it.
5. God having promised that which we hoped for,
wo may well set it before us. For ' whatsoever good
thing any man doth, the same shall he receive of the
Ver. 18.]
GOUGE ON HEBREWS.
77
Lord,' Eph. vi. 8 ; and in due season we shall reap,
Gal. vi. 9.
6. None condemns this point of prudence in tem-
poral things. Who condemns the husbandman for
sowing bountifully, that he may reap bountifully?
2 Cor. ix. 6. It is by way of commendation said,
' The husbandman waiteth for the precious fruit of
the earth,' James v. 7. * He that striveth for a
mastery, doth it to obtain a corruptible crown,' 1 Cor.
ix. 25. All tradesmen, merchants, mariners, soldiers,
and others, have that which they hope for in their
eye.
1. Obj. It is a mercenary disposition, and the part
of an hireling, to do duty for reward.
Ans. Not unless they do it wholly and only for
reward ; or at least, principally, according to this
proverb. No ijenny, no pater-noster.
2. Obj. This argues self-love.
Ans. Indeed, the eyeing of such a reward argues a
spiritual self-love ; but this is very commendable, as
is shewed in Domest. Duties on Eph. v. 29, treat, i.
sec. 58.
Though this be lawful, yet it admitteth sundry
cautions, such as these,
1. That the principal end we aim at in all our
endeavours be God's will and his glory. We ought
so far to aim at this mark, as if our salvation and
God's gloi'y should stand in opposition (which never
can in a right course), we should with Moses wish to
be blotted out of the book of life, Exod. xxxii. 32,
and with Paul to be separated from Christ, rather
than God's glory be dashed. Our aim, therefore, at
our own happiness must be subordinate to God's
glory.
2. That the particular thing which we aim at be
such as proceedeth from God's love and favour, and
bringeth us into communion with him.
3. That we aim at a reward, not as a due debt or
matter of merit, but as that which God on his mere
grace promiseth.
4. That the longer we be trained up in Christ's
school, we do the more acquaint ourselves with the
beauty and excellency of that which God requireth of
us, and thereupon to yield unto it, for conscience sake,
for the Lord's sake, for the love of goodness itself.
Sec. 150. Of inferences upon doing and enduring
for reward's sake.
1. The foresaid doctrine of having an eye to the
hope set before us, is the doctrine of all reformed
churches, taught by their preachers in their pulpits,
maintained by professors of divinity in their chairs,
and published in the books that are printed about
this point ; and yet papists falsely charge us to deny
that Christians should have any respect to reward.
The Rhemists in their notes on Heb. xi, 26, thus,
' The protestants deny that we may or ought to do
good, in respect or for reward in heaven.' And Bel-
larmine^ chargeth Calvin to deny that we should do
good in respect to reward. But in those places which
he quoteth of Calvin, there is nothing to be found
to that purpose.
2. It cannot be denied, but that there are some
of this perverse opinion, to deny the truth of grace
in them, who are either incited to good by hope of
reward, or restrained from evil by fear of future
revenge. But this conceit we utterly detest.
3. The foresaid doctrine giveth evidence of the great
indulgency of God towards man, in affording such
allurements to incite us unto our duty.
4. The said doctrine manifesteth the hardness or
their hearts, who are no way wrought upon, but
remain like the smith's anvil, which is softened
neither with the beating of the hammer upon it,
nor with any oil poured on it. They are like those
that Christ complaineth of, who were wrought upon
neither by piping nor dancing, Mat. x. 17.
5. Let this part of God's indulgency towards us
quicken us up to use this help ; and thereupon both
to take notice of the hope that God hath set before
us, and also seriously to meditate on the excellency
thereof, and frequently to meditate thereon.
Sec. 151. Of the resolution o/Heb. vi. 17, 18.
Ver. 17. Wherein God, ivilling more abundantly to
shew unto the heirs of p)^'omise the immutability of
his counsel, confirmed it by an oath :
18. That by two immutable things, in which it ivas
impossible for God to lie, we might have a strong con-
solation, who have fled for refuge to lay hold upon the
hope set before us.
The sum of these two verses is, a declaration of
the ends of God's condescension to man.
Hereabout we are to observe the inference in this
word wherein, and the substance in the words fol-
lowing.
The foresaid ends are two :
One in reference to God himself, ver. 17, the
other in reference to man, ver. 18.
The former is, 1, propounded, in this phrase, to
sheio the immutability of his counsel.
2. It is illustrated by sundry circumstances.
In the point propounded we may observe,
1. God s act, thus expressed, to shew.
2. The object thereof, wherein is set down both
the kind of object, counsel, and the stability of it, in
this word immutability.
The circumstances of the illustration are four :
1. The manner of God's doing what he did, in this
word willing.
2. The measure thereof, more abundantly.
3. The means whereby he did it, his oath. This
is amplified by the validity of it, in this word con-
firmed.
4. The men to whom he did it, heirs offromisQ.
' Bellarra. de justificat. lib. v. c^p. viii.
GOUGE ON HEBREWS.
[Chap. VI.
The other end, which hath reference to man, is,
1. Propounded ; 2. amplified.
In the point propounded is set down,
1. The kind of benefit, consc»/a//c»i. j
2. The quantity of it, slrouij.
8. The fruition of it, miijht have.
In the amplification is set down the means used
on God's part, and the persons for whom. The
means are set forth,
1. By their number, tico things.
2. By their stability : which is, 1, expressed in
this word immutable ; 2, confirmed, in this phrase,
in which it icas impossible for God to lie.
The persons for whose sake God so far conde-
scended ai'e described,
1. By their act, uho have fled.
2. By the end of that act, to lay hold upon.
8. By the prize, the hope.
4. By the ground thereof, set before us.
Sec. 152. Of observations raised out of Heb. vi.
17, 18.
I. God conforms himself to man. This I gather
out of the inference from this word tiherein. See Sec.
130.
II. God xviUinfihj doth what he doth for man. For
it is here said, God willinff. See Sec. 130.
III. God doth more than needs for manssahe. This
phrase more abundantly, and this word two things, \.
18, intend as much. See Sec. 131, 139.
IV. God clearly manifests his good will to man.
The word translated to shew significth a clear and
full manifestation of a thing. See Sec. 132.
V. All believers are God's heirs.
VI. None but believers are God's heirs.
The extent and restraint of this word heirs prove
these two last observations. See Sees. 133, 131.
VII. God's promise is the ground of believers' in-
heritance. For they are heirs of promise. See Sec.
133.
VIII. God's counsel is immutable. This is here
taken for granted. See Sec. 135.
IX. God's oath is a suretyship. The word tran-
slated confirmed intendeth so much. See Sec. 138.
X. God's promise is immutable.
XI. God's oath is immutable. These are the tivo
things that are here said to be immutable. See sec.
HO.
XII. Matters of impolency are im,possible to God.
Soe Sec. 141.
XIII. It is impossible for God to lie. This is here
expressly aflirmed. See Sec. 141.
XIV. Faith in God's promise worketh consolation.
For it is God's word believed whereby we come to
have comfort. See Sec. 141.
XV. God would have our consolation to be steady.
This is the meaning of this word strong. See Sec.
145.
XVI. Believers make God their refuge. They are
here said to fly to his promise for refuge. See Sec.
14G.
XVII. Diligence must be used for obtaining life.
The verb translated y/<'ti implieth diligence. See Sec.
147.
XVIII. God's promise is the ground of man's hope.
Hope is here put for that which God hath promised,
and man believed. See Sec. 148.
XIX. God hath set a prize before us. This is here
implied under this phrase, set before us. See Sec.
149.
XX. We may aim at reward. It is reward that is
set before us : and it is here mentioned, to move us
to have our eye upon it. See Sec. 149.
Sec. 153. 0/ hope an anchor of the soul. Heb. vi.
19, 20.
Ver. 19. Which hope toe have as an anchor of the
soul, both sure and stedfast, and which entereth into
that within the veil ;
20. Whither the forerunner is for us entered, even
Jesus, made an high priest for ever after the order of
Melchisedec.
In these two verses the apostle describeth hope,
whereof he made mention in the former verse. Which
description is here brought in for two principal ends.
One, as a farther argument, to press the main point
in hand, namely, perseverance without wavering. The
other is a fit transition from his digression to the
main matter in hand, concerning Christ's priesthood.
See Sec. 101.
The apostle's argument is taken from that help and
means which God afibrdeth to us for persevering,
which is a safe and sure anchor.
Though hope in the former verse were taken meto-
nymically for the thing hoped for (as was shewed Sec.
147), yet here it may properly be taken for that grace
whereby we quietly wait for eternal life.
The word hope is not expressed in the Greek, but
fitly supplied in our English ; for the relative which
hath reference thereunto.
Of the description of hope, and of sundry other
points about that grace, see The Whole Armour of
God, treat, ii. part. vii. sec. 3, &c. ; of hope, on Eph.
vi. 17. ■
The use of hope is excellently set forth under this
metaphor of an anchor, which sheweth the nature and
use of it ; that is, to keep us steady against all temp-
tations, that wc be not tossed up and down, and carried
this way and that way, or overwhelmed by them.
Saints are in this world as ships in the sea. A sea
is oft very troublesome and dangerous, by reason of
great waves raised by gusts and storms of wind. Thus
the devil and his instruments bring saints into many
troubles and dangers. Now, as an anchor is of great
use to hold a ship fast in the midst of storms and
tempests, so as it cannot be whirled up and down,
Ver. 1 9, 20.]
GOUGE ON HEBREWS.
79
this way and that way, nor east upon rocks or sands,
but kept steady in the place where the anchor is cast,
so hope is of like use to the soul ; it keeps it in the
midst of all temptations and troubles settled and sted-
fast, so as they cannot remove it from the promise of
God, whereon this anchor is cast, nor split it upon
the rocks of presumption, or drive it into the sands of
diffidence and despair.
Hope is here styled the * anchor of the soul,' to
distinguish it from iron anchors used for ships. By
the soul, is here meant the spirit of a man, even the
regenerate part.
Hope is a special means to keep the soul safe, and
in that respect styled ' the hope of salvation,' 1 Thes.
V. 8 ; and ' the helmet of salvation,' Eph. vi. 17.
It is one part of that spiritual armour whereby the
soul is fenced, and whereby it is kept safe from
spiritual enemies and assaults. In this regard it is
the more excellent in the kind of it, and more neces-
sary for the use of it. Of spiritual armour, and
spiritual enemies and assaults, which make much to
the amplifying of this anchor of the soul, see The
Whole Armour of God, treat, i. part ii. sec. 4, on
Eph. vi. 11 ; and part iii. sec. 9, on Eph. vi. 12 ;
and treat, ii. part viii. sec. 5, on Eph. vi. 17.
By this metaphor the apostle sheweth that hope is
of special use to keep the soul safe in all troubles and
trials. ' They that trust (or hope) in the Lord shall
be as mount Zion, which cannot be removed, but
abideth for ever,' Ps. cxsv. 1. Upon David's pro-
fessing that he put his trust in God, he maketh this
inference, ' I will not fear what flesh can do unto me,'
Ps. Ivi. 4, In this respect the apostle saith, that
' hope maketh not ashamed,' Eom. v. 5. It doth not
disappoint him of that which he expecteth, so as he
should be ashamed. In this respect there is another
metaphor, whereunto the apostle reserableth hope,
namely, an helmet ; whereof see The Whole Armour
of God, treat, ii. part vii. sec. 7.
Hope doth, as it were, fasten the man in whom it
is to the promise of God, on whom it is fixed, and to
heaven which he hopeth for ; as by the anchor and
cable a ship is fastened to the ground on which the
anchor is cast. Now God's promise is a most firm
ground, and heaven is so high, as nor Satan, nor any
of his instruments, can come thither to loose it. Hope,
therefore, must needs be of singular use to keep the
soul safe.
1. This giveth proof both of the necessity and also
of the benefit of hope. Of both these, see The Whole
Armour of God, treat, ii. part vii. sec. 9.
2. This also may quicken us up to get and preserve
this needful and useful grace. Hereof see The Whole
Armour of God, treat, ii. part vii. sec. 13.
3. The resemblance of hope to an anchor afibrdeth
a direction for well using of hope. Hereof also see
Tlie Whole Armour of God, treat, ii. part vii. sec.
16.
Sec. 154. Of the certainty of hope.
These two epithets, sure and stedfast, are so ex-
pressed as they may have reference either to the grace
itself, which is hope, or to the metaphor, whereunto
the grace is resembled ; for they are all of the same
case, gender, and number. In sense, both references
tend to the same issue ; for if it be referred to the
metaphor, it implieth that hope is not only like an
anchor, but also like a sure and stedfast anchor.
The first epithet, asipocXlj, translated sure, is a com-
pound. The simple verb, ff^paXXoo, lahefacto, everto,
from whence it is derived, signifieth to weaken or over-
throw. The verb is compounded with a privative
preposition, and signifieth to make fast and sure, or
to keep safe. Mat. xxvii. 64-GG; Acts xvi. 28. Thence
the adjective dapaX/j;, here used, is derived, which
signifieth certain, sure, safe ; and a substantive, agpa-
Xsia, that signifieth certainty, or sureness, or safety,
Luke i. 4, Acts v. 23 ; and an adverb, dGpaXojc,
which signifieth /as^, surely, safely, Acts xvi. 23, Mark
xiv. 44.
This epithet applied to an anchor signifieth such an
one as abideth fast and sure in the ground, and suffer-
eth not the ship to be carried away, but keepeth it
safe.
Of the other epithet, (SiQalav, translated stedfast, see
Chap. ii. 2, Sec. 11, and Chap. iii. 6, Sec. 68.
These two epithets are joined together with a
double copulative, n %ai, which our English thus
expresseth, both sure and stedfast ; to set out more
fully and to the life the certainty of hope, according
to that which Joseph said of Pharaoh's two dreams :
' It is because the thing is established by God,' Gen.
xli. 82. This, then, giveth evident proof that a be-
liever's hope is firm and stable. See ver. 11, Sec. 80.
The former of the foresaid epithets being sometimes
used for safe, and joined with the other, that signifieth
stedfast, giveth us further to understand that the
spiritual safety of a Christian dependeth on the assur-
ance of his hope, as the safety of a ship dependeth on
the sureness of the anchor ; for ' he that wavereth is
like a wave of the sea, driven with the wind and
tossed,' James i. 6. Hereupon the apostle exhorteth
to be ' stedfast and unmoveable,' 1 Cor. xv. 58.
Satan will not cease to raise storms against us by
himself and ministers ; if therefore our anchor be not
sure and stedfast, we shall be exposed to very great
danger.
This should the more incite us to give all diligence
to have our hope established. See ver. 11, Sec. 80.
Sec. 155. Of entering into that within the veil.
The object of hope, or ground whereon the anchor
of the soul is cast, is thus described, which entereth
into that within the veil. The Greek noun, /caraTs-
rasfia, translated veil, is a compound. The simple
verb, Tirdvwfj,!, signifieth to open. One compound,
ixTirdnufji,!, signifieth to stretch out, Rom. x. 21 ; an-
80
GOUGE ON HEBREWS.
[Chap. VI.
other, zaraTaravvu/x;, ohteijo, to cover. From thence
is derived the word that signifieth a veil ; for the use
of a veil was to cover, Exodus xl. 21, or hide a thin}:;.
The word to fffwrssov, inleriiis, translated that xvilh-
in, is of the comparative degree. The positive iou,
intus, signilieth ivUhin, and this comparative inner,
Acts xvi. 24.
In this phrase the apostle alliidcth to the tabernacle
or temple, wherein the most holy place was severed
from the other part of the temple by a veil. Exodus
xxvi. 33 ; 2 Chron. iii. 14. That within the veil was
the most holy place, which was a t3po of heaven.
Hereof see more on llcb. ix. 13.
The hiding of the most holy place with a veil pre-
figured the invisibility of heaven to us on earth.
The comparative may be used either by way of dis-
tinction, and that betwixt this and the outward veil,
whereby the holy place was divided from the court
appertaining thereunto, — in reference hereunto, this
inner veil is called ' the second veil,' Heb. ix. 3 ; or
else the comparative may set out the inner part ; for
the noun veil is of the genitive case, rou xaracrsraff-
(jbaroz, as if it were thus translated, ' the inner part of
the veil.' Thus it setteth out the most holy place,
as was noted before.
Of the emphasis of this compound, E/Vesp/o/ASKTiv,
enter into, see Chap. iii. 11, Sec. 110 ; and of doub-
ling the preposition in the verb, and with the noun,'
as if it were thus translated, entercth in, into, see Chap.
iv. 11, Sec. G5.
Here it implieth the extent of a believer's hope, that
it cannot rest till it have attained to heaven, and till
it be well settled.
Herein lieth a difference betwixt the anchor of a
ship, and this anchor of the soul. That is cast down-
wards to the bottom of the water where the ship is
stayed ; this is cast as high as heaven itself.
Sec. 156. Of hope of things not seen.
This part of the description of hope, that it * en-
tereth into that within,' sheweth that hope is of things
not seen. This doth the apostle expressly prove,
Rom. viii. 24. As faith, so hope is ' the evidence of
things not seen,' Heb. xi. 1 ; by hope we ' look at the
things which are not seen,' 2 Cor. iv. 18. ' God hath
begotten us again unto a lively hope of an inheritance
reserved in heaven,' 1 Pet. i. 3, 4.
This God hath so ordered to try our patience, faith,
love, &c., 1 Pet. i. 7, 8.
1. Herein licth a main difference betwixt a Chris-
tian's hope and sight. This latter is of things visible,
the former of things invisible.
2. Herein lieth a main difference betwixt the hope
of true Christians, and mere worldlings, whoso hope
is only on the things here below, which are visible.
8. This teacheth us to wait for the things which
we hope for. For * if wo hope for that we see not,
then do we with patience wait for it,' Rom. viii. 2-5.
It is very requisite that we wait with patience, lest
otherwise we fail of the end of our hope.
Sec. 157. Of hope of heaven.
The mention of the veil, in this phrase, that n-ithin
the veil, further sheweth that heaven is the object of
a believer's hope. The apostle's description of the
hope of God's calling doth evidently demonstrate
thus much, Eph. i. 18 ; but more clearly doth another
apostle thus set it out, ' God hath begotten us again
unto a lively hope, to an inheritance incorruptible,'
&c., 1 Pet. i. 3, 4. The apostle therefore joineth
these two together, ' the blessed hope, and the glorious
appearing of Christ,' Titus ii. 13. It is hereupon
styled, ' hope of salvation,' 1 Thcs. v. 8 ; 'an helmet
of salvation,' Eph. vi. 17. The apostle takes this for
granted, where he saith, ' If in this life only we have
hope in Christ, we are of all men most miserable,'
1 Cor. XV. 19; and in this respect, saith the wise
man, ' the righteous hath hope in his death,' Prov.
xiv. 32. Heaven is the highest and chiefest of all
God's promises, it is the end of them all. For the
purchase hereof Christ came down from heaven.
1. Herein lieth another difference betwixt the hope
of saints and worldlings. The hope of worldlings
ariseth no further than the earth ; the hope of saints
ariseth as far as heaven.
2. Hereby proof may be made of the truth and
excellency of a Christian's hope. If it be fixed on
things below, it is base and false.
3. In all losses and crosses, let us have an eye to
this object of our hope. So long as heaven abides,
we need not be over careful. This makes believers
think themselves happy, when the world accounts them
miserable.
Sec. 158. Of Christ's ninninff in our race.
Ver. 20. The first part of the twentieth verse is
an explanation of the place where a believer's hope is
fixed, in these words, ' whither the forerunner is for
us entered.'
1. It is said to be a place entered into, iiarj'Kds,
and in that respect passable.
2. It is entered into by rr^ohoixoc, a forerunner.
Thereupon we may be directed how to enter.
3. That forerunner is Jesus our Saviour ; so as we
may with the gi'eater confidence follow him.
4. He did what he did for us. This adds much to
the strengthening of our confidence.
The word translated forerunner is in this place
only used.
As our English, so the Greek also is a noun com-
pound. The simple verb' signifieth to run. Mat.
xxviii. 8. The preposition cr^i, ante, with which it is
compounded, signifieth before, Luke xiv. 4. The verb
' TBixf, curro. praet. activ. liS^dfinKa ; aor. I'h^a/it* ; prset.
med. lii^ofia ; imle l^if^oi, curaus , 2 Tim. iv. 7.
Ver. 19, 20.]
GOUGE ON HEBREWS.
81
thus compounded ■z^osdoaf/.e, j^riPcurrit, is translated
outran, John xx. 4. For he that outruns another,
runs before him. The word may have reference to
such as run in a race, and so outrun others, as they
get first to the goal.
The Greek word rr^ohooiMog, here translated fore-
runner, is by other authors put, not only for such as
in a race outrun others, but also for a messenger
sent beforehand upon a business; or for a scout sent
to descry an army ; or for a quartermaster, who goeth
beforehand to prepare quarters for soldiers ; and for
an harbinger, who is to prepare lodgings for a king's
court in his progress; and for an herald, that declares
such a personage to be coming; and for any that^«-e-
pareth the xcay beforehand ; and for a guide that goeth
before to direct others. In sundry of these senses,
John the Baptist was styled a forerunner. He was
as an herald that declared Christ was coming; as an
harbinger to make the way plain before Christ's com-
ing; and as a guide to direct people in the way to
Christ, Mat. iii. 1, &c.
But as this metaphor hath reference to heaven,
whither the forerunner here mentioned entered, it is
proper to Christ alone. For he is that only one wl o
through his own merit opened heaven, and first entered
into it, and made it passable for others after him to
enter thereinto.
In general it may, from this metaphor, be inferred,
1. That Christ was a runner in the Christian race.
2. That he ran therein before others.
The first point is evident by the obedience which
he performed, and sufierings which he endured in the
days of his flesh.
1. Christ would run in the same race with others,
to sanctify the same unto them. For this is one
benefit of all Christ's undertakings, that the like thereby
are sanctified unto us. Christ suffered himself to be
assaulted by Satan, that he might sanctify like assaults
to us, if it please God to bring us thereunto. In this
respect Christ is said to be 6 aytdZ^m, * he that
sanctifieth,' and believers to be 6/ ayiaZpiMzvoi, ' they
who are sanctified,' Heb. ii. 11.
2. Christ ran in the race wherein we run, to make
it the more plain and easy for us. This is another
benefit of Christ's untertakings. For Christ, as he
met with blocks and incumbrances, removed them out
of the way, which otherwise would have hindered us.
3. Christ did this to draw us on more readily and
cheerfully to run our race. Company in a work or
way, is a great means of encouragement; it puts life
and vigour into such as are ready to faint; a tired jade
■ with company will be drawn on.
This giveth an evidence of God's goodness to us,
who hath provided such an excellent help for that
whereunto he calls. He hath sent his Son from
heaven, and set him in the same race, wherein we are
to run. This is the rather to be thought on, because,
without this help, it is not possible to hold out.
Vol. II.
Sec. 159. 0/ Christ's running he/ore us.
The second general point, that Christ ran in our
race ' before us,' may be taken two ways.
1. In regard of the absolute perfection and sur-
passing excellency of all that he did, he far outstripped
all ; and thus by an excellency he is styled ' a fore-
runner.' This is one respect wherein he may be said
to be ' anointed above his fellows.' See Chap. i. 9,
Sec. 123.
2. In regard of his undertaking to be a guide and
pattern for us to follow him ; thus is he styled ' the
Captain of our salvation.' See Chap. ii. 10, Sec.
95.
This much amplifieth the former point of Christ's
being a runner in the Christian race. For if thereby
the way were made more easy, and believers drawn
on more cheerfully to run their race, much more by
this, that Christ is a forerunner and a guide; such a
forerunner as espieth all obstacles, and impediments
that lie in the way, and will remove them before we
come at them ; yea, such a guide as can, and will
direct us in the right way, for he is ' the way, the
truth, and the life.' Therefore the apostle contenteth
not himself with setting a cloud, that is, a thick mul-
titude of others running in this race before us; but
adds this forerunner, and bids us in special manner to
look unto Jesus, Heb. xii. 1, 2.
Let us therefoi'e look unto Jesus. The Israelites
in the wilderness so looked unto the pillar or cloud
that went before them, that 'when the cloud was taken
up in the morning, then they journeyed. Whether
it was by day, or by night, that the cloud was taken
up, they journeyed ; or whether it were two days, or a
month, or a year, that the cloud tarried upon the
tabernacle, they abode in their tents and journeyed
not,' Num. ix. 21, 22. The Lord Jesus, our fore-
runner, was the truth and substance of that pillar.
As then in the wilderness he went before his church,
in that shadow and type, so much more brightly and
visibly in the days of his flesh, when he ' fulfilled all
righteousness,' Mat. iii. 15, and for righteousness'
sake 'endured the cross and despised the shame,'
Heb. xii. 2. The Lord Jesus is set before us, as the
object of our faith, and a pattern for our imitation.
We must therefore look unto him with the two eyes
of our soul, understanding and faith ; and follow him
with both the feet of our soul, obedience and pa-
tience. The church undertakes thus much in this
prayer and promise, * Draw me, we will run after
thee,' Cant. i. 3. The prayer gives evidence of her
understanding and faith ; the promise, of her obedi-
ence. We must look with the foresaid eyes to Jesus,
that we may receive life, vigour, strength, and all
needful ability : for ' of ourselves we are not suffi-
cient to think anything as of ourselves,' 2 Cor. iii. 5.
We must follow Christ that we may be both guided
in the right way, and encouraged to go on therein.
Thus Paul followed Christ himself, and exhorteth
F
82
GOUGE ON HEBREWS.
[Chap. VI.
others to follow bim as ho followed Christ, 1 Cor. xi.
1. For this cud we must,
1. Inquire what way Christ entered into heaven.
2. Consider what good reason we have, and how
great equity there is, that wo should follow him. For
this end these three points are among others to be
duly weighed :
1. The dignity of his person that is our fore-
runner.
2. The perfection of that course which he toal;.
No such pattern was ever set before us. Every
saint had his defects; but Christ did no sin. Sec, 1
Pet. ii. 2-2.
8. The reward which followeth upon following
him, 2 Tim. ii. 11, 12.
Sec. IGO. Of Christ's enteriiu/ into heaven for iis.
It is said of the foresaid forerunner, that he
entered thither where our hope is fixed. The word
iiffTiXOi, translated entered, is the same that was so
translated in the former verse. Sec. 155. It sheweth
that Christ attained the end of his race, at which he
aimed. This was heaven itself, whereinto we also
shall enter, if in our race we follow this our fore-
runner.
This act of Christ being premised, immediately
before his priesthood, sheweth that heaven is the
place where Christ continueth to exercise his priest-
hood.
1. That was prefigured by the most holy place,
Heb. ix. 11.
2. There is the mercy-seat or throne of grace,
whereon his Father sittcth, Heb. viii. 1.
3. That is the only place of true happiness.
4. That was shut against us by our sins ; but
Christ * by his own blood entered in thither, having
obtained eternal redemption for us,' Heb. ix. 12.
See more hereof, Chap. iv. 14, Sees. 84, 85.
To move us the rather to apply this entering of
Christ into heaven unto ourselves, the apostle here
expressly saith that he did it for «s ; so as a main
end of Christ's entering into heaven was for our good.
As he came down from heaven for our good, so for
the same end he entered into heaven again. In-
deed, for us, and for our good, he did and endured
all that he did and endured. See Chap. ii. Sec.
83.
In particular he entered into heaven for us,
1. To prepare places for us, John xiv. 2, and xii.
2G.
2. To make continual intercession for us, Rom.
viii. 84.
8. To make us partaker of his own glory, John
xvii. 24, Rev. iii. 21, 2 Tim. ii. 12.
We are utterly unable of ourselves to enter into
heaven, John iii. 13 ; therefore Christ ascended for
us to open a passage for us, and to bring us thither.
1. This puttcth a diU'ercnce betwixt the ascension
of Christ, and of others that ascend thither, Christ
ascended by his own power, and for the good of
others. But all others that enter into heaven, entered
by virtue of Christ's entering thither, and for them-
selves. This phrase, ' God hath raised us up to-
gether, and made us sit together in heavenly places
in Christ Jesus,' Eph. ii. G., is very emphatical,
and sheweth that we are not only in hope, but in
deed entered into heaven in the person of Christ,
and that by virtue of our near union with him.
2. This is a strong motive to believe in Christ.
If Christ did all for us, is there not then good
reason for us to apply what Christ did and sufiered
to ourselves ? Meditate hereon for strengthening
your faith. If wc apply not to ourselves what Christ
did, we do not only lose the benefit of all, but also
we make void, as much as in us heth, the main end
of Christ's entering.
3. From the particular we may receive a general
direction, to apply to ourselves, as Christ himself, so
his offices, actions, natures, properties, value, and
virtue of what he did and endured ; for all was
for us.
4. This ministereth singular comfort against all the
troubles which in this world we are subject unto.
•Let not your hearts bo troubled,' saith Christ; 'in
my Father's house are many mansions, and I go to
prepare a place for you,' John xiv. 1, 2. Thus
Christ comforteth his disciples against troubles, upon
this consideration, that he himself, as a forerunner,
entered into heaven for their sakes, even to prepare
places for them. On this ground we may support
ourselves against trouble, because Christ in heaven
prepareth a rest for us ; and we have no cause to fret
at the honours whereunto wicked men are advanced
in this world, in that Christ prepares honour enough
for us in heaven.
5. This sheweth the reason of the assurance of
our hope, that is an anchor cast within the veil ;
namely, because Christ hath entered thither for vs,
that we should be made partakers of the happiness
there enjoyed. For this cause doth the apostle here
make mention of Christ's entering thither for us.
This assurance then ariseth not from ourselves :
but from that order and means which God hath ap-
pointed and atibrded to us.
That we might not be mistaken about the foresaid
forerunner, and his entering into heaven for us, the
apostle doth expressly name him, under this title
■Jesus, which signifieth a Saviour : and this ampli-
fieth all the fore-mentioned points, that the fore-
runner is a Saviour, and ho that' entered into heaven
for us ns a Saviour. Upon such a ground did this
apostle thus set down Jesus by name, Chap. iv. 14.
Sec. 8G.
Of this name Jesus, See Chap. ii. 9, Sec. 73.
> Qu. ' that he ' ?— Ed.
Ver. 19, 20.]
GOUGE ON HEBREWS.
83
Sec. 161. Of Christ a priest after the order of Mel-
chisedec.
The latter part of this verse (in these words, made
an highpriest for ever after the order of Melchisedec) is
a pertinent and perfect transition betwixt the apostle's
digression, and his description of Christ's priesthood.
Of his digression, see Chap. v. 11, Sec. 57.
This transition eyeth both that which went before
and that which followeth.
In reference to that which he had delivered about
the forerunner's entering into heaven, he here shew-
eth what an one he was : even the only true high-
priest, who is for us in things pertaining to God.
Hereby the benefit of Christ's entering thither is
much amplified.
In reference to that which followeth, this transi-
tion layeth down the sum of the apostle's large dis-
course about Christ's priesthood.
He doth here resume the very words at which he
broke off" his fore-mentioned discourse, Chap. v.
10, that thereby we might the better discern how he
returns to his former matter, and proceeds therein.
This is the third time that this testimony of Christ's
priesthood hath been alleged, namely, chap. vi. 6, and
10, and here. And it is twice more mentioned in the
next chapter, verses 17 and 21 ; yea, twice more, hint
thereof is given, chap. vii. 11, 15.
It is a testimony that setteth down sundry remark-
able points about Christ's priesthood ; as,
1. The warrant that Christ had to execute this func-
tion, in this word made; which by the apostle himself
is thus explained, * called of God,' Chap. v. 10, Sec. 54.
Christ was deputed by God to this excellent function.
That this word made implieth a deputation or ordina-
tion to a function, is shewed Chap, v. 5, Sec. 24,
where this word niade is used to the same purpose.
2. The kind of function, expressed in this word priest.
That Christ was a true priest is proved Chap. ii. 17,
Sec. 172.
3. The dignity of that function, in this word high;
which declareth th^t Christ was the chiefest of priests,
see Chap. ii. 17, Sec. 173.
4. The everlasting continuance of this function ; for
he is here said to be a priest for ever. See Chap. v. 6,
Sec. 29.
5. The singular kind of priesthood ; for this phrase,
after the order, implieth a peculiar kind of function.
6. The eminency of Christ's priesthood ; for the
mention of this person, Melchisedec, sheweth that
Christ's priesthood was of all the most eminent. He
was such an one as never any like him. Of the two
last points, see Chap. v. 6, Sec. 30.
Sec. 162. Of the resolution of Heb. vi. 19, 20.
The sum of these two verses is a description of
Christian hope.
Of the description there are two parts :
One setteth out the use of hope.
The other, the qualities of it.
The use of hope is manifested in a metaphor,
which is,
1. Propounded ; 2, amplified.
The metaphor, as propounded, is in this word anchor.
It is amplified by the kind thereof, in this word soul,
which sheweth it to be spiritual.
2. By the interest we have therein, in this word ive
have.
The qualities are, 1, expressed; 2, confirmed.
They are expressed in two epithets, sure aiid sted-
fast.
They are confirmed by the place whereon that
anchor of the soul is settled.
That place is, 1, generally propounded; 2, parti-
cularly exemplified.
In the general there is noted,
1. An act, ivhich entereth.
2. A type, whereby the place was prefigured, that
ivithin the veil.
The exemplification of the place is by Christ enter-
ing thereinto.
In this there is,
1. An expression of the act itself {is entered) illus-
trated by the end thereof, for us.
2. A description of the person who entered.
The person is described,
1. By his proper name, Jesus.
2. By his functions, which are two :
One -A forerunner, the other a priest.
The latter function is set out,
1. By the warrant he had to exercise it, in this
word made.
2. By the eminency of his office, high priest.
3. By the perpetuity of it, for ever.
4. By the distinct order of it, after the order of
Melchisedec.
Sec. 163. Of observations raised out Heb. vi. 19, 20.
I. Hope is an anchor. See Sec. 153.
II. Hope Jceeps safe. This is gathered out of the
meaning of the first epithet, translated sure. See
Sec. 154.
III. Hojje is stedfast. ' See Sec. 154.
IV. Hope keepjs the soul safe. It is an anchor of the
soul. See Sec. 153.
V. Hope is settled' in heaven. Heaven is the place
that is meant under this phrase, that within. See
Sec. 155.
VI. The most holy place tvas a type of heaven. That
within the veil was the most holy place, which typi-
fied heaven. See Sec. 155.
VII. Heaven is invisible. It is tvithin the veil.
See Sec. 155.
VIII. Hope is of things not seen. For that within
the veil was not seen of the people. See Sec. 156.
IX. Christ ran in the Christian race. This is im-
phed under this word /orerwnner. See Sec. 158.
81
GOUGE ON HEBREWS.
[Chap. VII.
X. Christ is a forerunner. This is plainly expressed.
See Sec. 159.
XI. Christ entered into heaven. This phrase, whi-
ther he entered, intoncleth as much. See. Sec. IGO.
XII. Christ ascended into heaven for tts. See Sec.
160.
XIII. Christ is Jesus. See Sec. 160.
Six other observations raised out of these words,
' made an high priest for ever, after the order of
Melchisedec,' are distinctly set down. Sec. IGl.
CHAPTER VII.
Sec. 1. Of the resolution of Heb. vii.
The apostle in this chapter returneth to that mys-
terious matter which he had interrupted, Chap. v. II,
which was concerning Christ's priesthood, after the
order of Melchisedec.
The sum of this chapter is, the excellency of Christ's
priesthood.
This is set out two ways :
1. By way of similitude.
2. By way of dissimilitude.
The similitude hath reference to the priesthood of
Melchisedec, from the beginning to verse 11.
This dissimilitude to the priesthood of Aaron, from
verse 11 to the end.
The apostle doth the rather induce these two orders,
because there never were in the church any but these
two orders of typical priests.
The Jews had the order of Aaron's priesthood in
high account.
The apostle therefore proves the other order of Mel-
chisedec, after which Christ was a priest, to be far the
more excellent, that thereby he might draw the Hebrews
from the legal ceremonies unto Christ and his gospel.
The excellency of Melchisedec's priesthood is de-
monstrated two ways :
1. Simply, ver. 1-3.
2. Comparatively, from ver. 4 to 11.
The simple demonstration is, 1, propounded ;
2, illustrated.
It is propounded, 1, by an historical narration of
sundry passages registered ; 2, by a mystical explana-
tion of some of them, and others.
Matters of historj- are four :
1. The name of the high priest here intended, Mel-
chisedec.
2. His offices. These are two : 1, a Iwuj; 2, a priest.
3. His actions :
These are of two kinds : 1, royal, he 7net Abraham,
returning fi-om his victory ; 2, priestly, ho blessed
Abraham.
4. His prerogative, which was to receive tithes of
Abraham.
Matters of mystery are of things either revealed or
nnrevcaled.
Two mysteries are gathered out of things revealed.
One from his name Melchisedec, that he was a king
of rigldcousness.
The other from the place of bis government, Salem,
that he was a king of peace.
Five mysteries are gathered from things concealed.
1. That he was icilhout father.
2. That he was ivithout mother.
3. That he was without descent.
4. That he had no beginning of days.
5. That he had no end of life.
The illustration is by a resemblance of Melchisedec
to ' the Son of God,' ver. 3.
The comparative demonstration is from the excel-
lency of Melchisedec above Abraham, out of whose
loins Levi, Aaron, and all their posterity came.
This comparative excellency of Melchisedec is ex-
emplified in three particulars.
1. That Abraham paid tithes to Melchisedec. This
was an act of inferiority, and that in Abraham to
Melchisedec. It is amplified by the relation betwixt
Abraham and Aaron. Abraham was the great-grand-
father of Levi, from whom Aaron descended, and whose
posterity was deputed to the priesthood. Upon this
account Levi and all his posterity were in the loins
of Abraham, and in him paid tithes to Melchisedec.
The argument thus lieth :
That priesthood which received tithes of others is
more excellent than that which paid tithes thereto ;
But Melchisedec received in Abraham tithes of
Levi, Aaron, and all their posterity ;
Therefore Melchisedec's priesthood was the more
excellent, ver. 4-6.
2. That Melchisedec blessed Abraham. This is an
act of cmincncy and superiority ; therefore Melchise-
dec was greater than Abraham, and by consequence
greater than they who descended from Abraham,
verses 6, 7. *
3. That Melchisedec ever liveth, but all the Levi-
tical priests died ; therefore Melchisedec must needs
be greater than Aaron and all the Levitical priests,
ver. 8.
The extent of the first argument unto Levi and his
posterity is asserted, verses 9, 10.
The dissimilitude betwixt Christ's priesthood and
Aaron's is largely amplified in the remainder of this
chapter.
The dissimilitude betwixt Christ's and the Leviticall
priesthood consists in this : that the Levitical priest-
hood was imperfect and insuflicient, but Christ's
every way perfect and all-sufliciout ; yea, the apostle
distinctly noteth in every branch of the insufficiency
of the Levitical priesthood, a suflicient and an abun-
dant supply in and by Christ's priesthood.
Ver. 1-3.]
GOUGE ON HEBREWS.
85
This is exemplified in seven particulars.
1. The change of the Levitical priesthood. There
was another order of priesthood to succeed the Levi-
tical. Therefore the Levitical was imperfect. For that
which is perfect needs not be altered, ver. 11.
The consequence is confirmed by this, that the
change of the priesthood presupposeth the change of
the law, ver. 12.
The proposition, that the Levitical priesthood was
changed by a priesthood of another order, is hereby
proved, that Christ, the other priest, was of another
tribe (verses 13, 14), and that he was after the order
of Melchisedec, ver. 15.
2. The weakness and unprofitableness of the Levi-
tical priesthood, which is made up by the efiicacy of
Christ's priesthood, verses 16-19.
3. The manner of instituting the one and the other
priesthood. The Levitical priesthood was instituted
without an oath ; but Christ's most solemnly by an
oath, verses 20, 21.
Hence is inferred the excellency of the New Testa-
ment, ver. 22.
4. The mortality of the Levitical priests ; but
Christ ever remains, verses 23, 24.
Hence is inferred the fulness of that salvation which
Christ hath wrought, ver. 25.
5. The sinfulness of the Levitical priests, which
forced them to ofi"er for themselves. But Christ was
perfectly pure, ver. 26.
6. The reiteration of Levitical sacrifices. But
Christ's was but once ofi"ered, ver. 27.
7. The nature of Levitical priests : they were but
men. Christ was the Son, namely, of God, ver.
28.
Sec. 2. Of MelcJiisedec, tvho he was. Heb. vii. 1-3.
Ver. 1. For this Melchisedec, king of Salem, priest
of the most high God, who met Abraham returning from
the slaughter of the kings, and blessed him ;
2. To whom also Abraham gave a tenth part of all:
first being, by interpretation, King of righteousness, and
after that also, King of Salem, which is. King of
peace :
3. Without father, without mother, without descent,
having neither beginning of days, nor end of life ; hut,
made like unto the Son of God, alideth a priest con-
tinually.
The first particle (as our English hath it) is a causal
conjunction, -yd^, for, and implieth a reason of that
which goeth before : which was, that Christ was ' an
high priest after the order of Melchisedec' The
apostle here sheweth the reason why Christ was a
priest after that order ; even because Melchisedec was
such an one as is here described.
The mystery concerning the order of Melchisedec,
as it is a most excellent and useful mystery, so it is
a very deep and difficult one ; therefore the apostle
doth largely and distinctly propound and expound it.
For useful and hard mysteries are to be explained,
otherwise the benefit of them will be lost.
The notation of this name Melchisedec is given by
the apostle, ver. 2. Here therefore we will consider
who is the person that is thus styled.
There ever hath been in the Christian church great
difi'erence about this point, and that by reason of the
transcendent points here delivered by the apostle about
him.
1. Some of old, not determining in particular ]who
he was, have notwithstanding avouched him to be a per-
son (iiiZoTi^pv Tov 'KgiGToZ,^ greater than Christ, and that
because he is said to be after the order of Melchisedec.
Ans. Though there may seem to be some modesty
in this, that they determine not who he was, yet it
is high presumption to assert him to be greater than
Christ. Christ was true God. If greater than Christ,
greater than God. Their own argument refuteth them ;
for Christ being high priest after the order of Melchi-
sedec, Melchisedec was a type of Christ, and Christ
the truth of that type ; but the truth is greater than
the type.
2. Others 2 hold that the Holy Ghost was this Mel-
chisedec.
Ans. (1.) The Holy Ghost was never incarnate ;
but Melchisedec here mentioned was a true man, for
he lived among men, and was a king of men.
(2.) The Holy Ghost cannot be said to be taken
from among men, as every high priest is, Heb. v. 1.
And it is necessary that he should be so, because he
was to be as a middle person between God and man,
1 Tim. ii. 5.
(3.) The Holy Ghost was not a type of Christ ; for a
type must be visible, and a type is inferior to the truth.
3. Others^ are of opinion that Melchisedec was an
angel.
Ans. This cannot stand with the description of an
high priest set down Chap. v. 1. An high priest must
be taken from among men ; neither can it stand with
the history noted of Melchisedec, Gen. xiv. 18, &c.
4. There are that hold Melchisedec to be one of
Ham's stock, because he was king of Salem, which
was in Canaan. Many both ancient and latter divines
are of this opinion.
Ans. Ham with his posterity were cursed. Gen.
ix. 25; and it is not probable that any of that "cursed
generation should be of place and authority to bless
Abraham, the father of the faithful.
As for their argument taken from Salem in Canaan,
nothing hindereth but that one that was no Canaanite
might live and reign there, at that time that is here
intended, which was more than four hundred years
before Joshua subdued the Canaanites.
' Epipha. Advers. Hser., lib. ii. hei". 55.
^ '0«£v 'lipa^ rovrov yof/,i^£i MsX^ie-iStx hvai ro Hviv/za. T«
S.yiov.—Epiph. loc. citat. Melchisedeclii tanta fuit excellen-
tia ut a nonnullis dubitetur utrum homo an Angelus fuerit. —
Aug. QuEest super, Gen. lib. i. cap. 70.
3 Iren. Euseb. Calv. Muse. Merc. Jun. Perer.
86
GOUGE ON HEBREWS.
[Chap. YII.
5. The most common received opinion is, that
Shem the son of Noah was this Melchiscdec.
Our countryman, ^Ir Uroughton, produceth two and
twenty rabbis of the Jews to be of .this opinion, and
iuferreth that it was the common opinion of the Jews.
Epiphanius reckoneth this among heresies, which
ho ascriboth to the Samaritans, and laboureth to dis-
prove it by an argument, wherein he himself is much
mistaken. For he affirmeth that Melchisedec' died
eight and twenty or thirty years before Abraham re-
scued his brother Lot. But if the six hundred years
which Shem lived be duly computed with the genea-
logy of Shem's posterity set down Gen. xi. 10, etc.,
it will be found that Shem lived about an hundred
years in Isaac's time. That which deceived the fore-
said, and other Greek fathers, was the false computa-
tion of the years of the patriarchs made by the LXX.
Some of the arguments to prove that this Melchisedec
was Shem are these,
1 . Shem lived an hundred years before the flood ;
and none born before that time was then living. So
as his parentage might well then be unknown.
2. He was the most honourable then in the w'orld,
so as he might well be counted greater than Abraham.
3. Shem was a most righteous man, and in that
respect the title Melchisedec might be given unto him.
See Sec. 19.
4. God is styled ' the Lord God of Shem,' Geaix,
26, so as he may fitly be called the * priest of the most
high God,' Gen. xiv. 18.
5. Shem was that stock from whence Christ accord-
ing to the flesh descended, Luke iii. 3G.
G To Shem was the promise made. Gen. ix. 20,
and in that respect, he the fittest to bless others.
7. Shem was the root of the church, even that root
from whence Abraham and his posterity sprouted, so
as he might well be accounted greater than Abraham,
and fit to bless him.
8. All the following branches of the description of
Melchisedec, may fitly be applied to Shem, as will
appear in opening the particulars.
On these grounds I dare not gainsay this opinion.
G. There are that think it the safest to determine
none at all to be this Melchisedec, but rather to speak
and think of him as of one unknown, whoso father,
mother, kindred, age, and generation are not made
loiown ; and this the rather, because he is here so
transcendently described.
This particular instance of Melchisedec giveth proof
of profound mysteries to be couched in the sacred
Scriptures, which require all the means that can be
used for finding out the true and full sense of them.
Of which means see The Whole Armour of God, treat,
ii. part viii. ; of God's word, on Eph. vi. 17, sec. 3.
Sec. 8. 0/ monarchical government.
The foresaid Melchisedec is hero said to be a king.
' Qu. ' Shem' ?— Ed.
King is a title of sovereignty and superiority, as the
notation of the word in all the three learned languages
implieth.
The Hebrew word, 1?13, rex, is derived from a verb'
that signifeth to go, yea, and to go before. It hath
the notation from another word 1?3, bacillus, that
signifeth a staff. Now the use of a stafl' is to lean
upon, or to defend one, or to drive away such as may
be hurtful. A state is supported, provided for, and
defended against enemies by a king, who is in that
respect a stay and stafl' for it.
In Greek the notation of the word iSaai'/.i-j;,^ trans-
lated king, implieth that the stability of a state resteth
on him.
In Latin, the word king, rex d regendo, is derived from
a verb that signifieth to rule and reign.
In that this title, hing, is given to Melchisedec, who
was born an hundred years before the flood, who also
was a righteous man, and took upon him nothing but
that which was right, and belonged to him, it appears
that monarchical government and kingly authority
is both ancient and warrantable.
The choice which not only God's people, but also
God himself, hath made of sundry kings, and the
directions which he hath given unto them, how to
manage their authority, and the promises which he
hath made to them, and blessings which he hath be-
stowed on them, do all prove the lawfulness of this high
function, for God would not call men unto unlawful
callings. But most clear doth the apostle make this
point, where he exhorteth Christians to be * subject
unto the higher powers ;' and that on this ground,
that ' there is no power but of God,' Rom. xiii. 1.
Another apostle in this case of subjection nameth ' the
king,' and that ' as supreme,' 1 Peter ii. 13.
The very heathen, by the light of nature, discerned
the equity of this point. As most states in all ages
have been after that manner governed, so their wise
and learned philosophers have, upon discussing the
point,^ concluded a monarchical government to bethe
best kind of government.
Nature hath instilled thus much into sundry un-
reasonable creatures. The bees have a kind of king
among them ; so herds and flocks of great and small
cattle. The cranes are said to follow one guide.*
By this kind of government will unity, peace, and
order, which are the very nerves, whereby politics are
fastened together, be better preserved. Where there
are many of equal authority, especially if they have
not one over them, to overrule them all, there cannot
but be many distractions. Qiiot homines tot sententia' ;
So many men, so many minds.
' "l?n inde j?^ regnavit. Regis est prasire populo.
^ Quasi /3a<rif mu \a.ov.
^ Plat, de Rojiub. Dialog. 8. Arist. do Rep. lib. iii. cap.
xiv. Plutar. Comment. An tract, sen. resp. sit.
^ Re.x unus apibus, Dux unus gregibus. — Gypr. de Idol,
vanil. Grues unam scquuntur. — JJier. ad liustic.
Ver. 1-3.J
GOUGE ON HEBREWS.
87
Besides, men's minds are raised up by a monarchical
government to a due consideration of the eternal, un-
alterable, supreme monarch over all, the Lord God
himself. For a monarchical government is a re-
presentation of the supreme sovereignty, which God
the highest monarch hath over all.
Ohj. Many eyes may see more than one can,
plus vident octtU quam oculus. ' In the multitude of
counsellors there is safety and stability,' Prov. xi. 14,
and XV. 22.
Ans. True, it is so. In that respect wise monarchs
have had their counsellors. Such were Ahithophel and
Hushai to David and Absalom, 2 Sam. xv. 34, and
xvii. 6 ; such were those old men that are said to
stand before Solomon, and gave counsel to Reboboam
his son, 1 Kings xii, 6 ; such were those seven coun-
sellors that Artaxerxes had, Ezra vii. 14 ; such were
those seven wise men, which are said to see the king's
face, Esth. i. 14, that is, to have a free access into his
presence, to advise with him about weighty affairs.
Thus there were Ephori among the Lacedajmonians,
for their kings to consult withal, and consuls and
senators at Rome in the emperors' times.
1. This layeth a duty upon kings lawfully to use
■what is lawful in itself, lest they make that which is
lawful in itself to be unlawful unto them. There are
many directions in Grod's word given to this purpose,
which as it is their duty, so it will be. their wisdom
well to observe.
2. This layeth a duty upon people, to be subject
unto them in the Lord, Rom. xiii. 1-5,1 Peter ii. 13.
Herein they manifest subjection to God himself, whose
image monarchs bear. Thus also they will bring much
outward and inward peace to themselves, and avoid
temporal and eternal vengeance.
Sec. 4, Of Salem where Melchlsedec reigned.
The place where Melchisedec was king, is by the
apostle styled ^aXri//,, Salem, which he taketh from
Gen. xiv. 18. The apostle in the next verse expound-
eth this word, and saith it signifieth peace.
The root in Hebrew, Ci?^, from whence this word is
derived, signifieth to be atiwace, Job xxii. 21, or to make
peace, 1 Kings xxii. 44. And a noun, D vC*, signifieth
peace itself, Deut. xxiii. 6.
This Salem was in that place where afterwards
Jerusalem was built. Jerusalem, D'?t:>'n'',isa noun com-
pound. The first part is taken from that word which
Abraham used to his son Isaac, who asked him where
the lamb for a burnt offering was. Abraham answered,
' God (i^^"!) ivill provide.' Jeru, the first part of Jeru-
salem, is taken from that verb that is translated provide.
Salem being added thereunto, maketh up Jerusalem,
and signifieth, according to that composition, God will
provide peace.
Jerusalem was called by this name Salem in David's
time. For thus saith he, ' In Salem is God's tabernacle,'
Ps. Ixxvi. 2.
Salem might be called Jerusalem in memorial of
God's providence in preserving Isaac from death, when
his father was about to sacrifice him. Gen. xxii. 12,
14. This Salem was the place where Isaac should have
been oflered up, and where Solomon built his temple,
2 Chron. iii. 1 ; and where David offered up his sacri-
fice, whereby a great plague was stayed, 1 Sam. xxiv.
18. The Jews say that Abel and Noah here offered
up their sacrifices. There was a city in Samaria near
Shechem of this name, o?^, Gen. xxxiii. 18. But
the former is here meant.
Questionless the people that Hved under so right-
eous a king as Melchisedec was, who also was the
priest of God, were in profession at least a church of
God ; so as we may not unfitly infer, that there may
be a civil monarchical government in the church of
God. Such were the kings of Israel, many of whom
had care well to order the things of the church of
God. This, as a lawful and beneficial thing, is pro-
mised to the Christian church, ' Kings shall be thy
nursing fathers, and their queens thy nursing mothers,'
Isa. xlix. 23. Great is the benefit that God's church
hath in sundry ages reaped from this kind of civil
government.
Christians therefore, among others, ought for con-
science' sake, and for the Lord's sake, be subject unto
them, Rom. xiii. 5, 1 Pet. ii. 18 ; and pray for them,
1 Tim. ii. 1, 2.
He is said to be king of Salem, for distinction's sake.
There were then other kings besides him, Gen, xiv.
1, 2, but of other places. Though he was born almost
an hundred years before the flood, and might be then
the eldest man on the earth, yet he was content with
that which God allotted to him. So ought all kings,
and all others. Though God used monarchs to punish
people, yet he punished them also for their ambitious
humour, Isa. v. 10, &c., and xiv. 4, 5, &c.
Sec. 5. 0/ Melchisedec a priest of God.
Another function here attributed to Melchisedec is
this, a priest. Of the notation and meaning of this
word priest, see Chap. ii. 17, Sec. 172, and Chap. v. 1,
Sec. 2.
He is here said to be a priest of God in sundry
respects.
1. To shew that he was ordained of God. This
apostle giveth an hint of his most solemn ordination,
ver. 20, 21.
2. To shew that he made God the object of his
service : his eye was upon God.
3. To distinguish him from heathenish priests, who
were priests of idols.
4. To manifest the reason why Abraham had him
in so high esteem, and did him such honour as he
did. We cannot doubt but that Abraham knew him,
and took him to be the priest of God.
Of this must all be sure that look for any accept-
ance from God, or respect from saints of God, that
88
GOUGE ON HEBREWS.
[Chap. VII.
their calling be of God, that they may be truly said
to be ministers of God.
Sec. G. Of God the most hiffh.
Both the penman of the history, wheronnto this
hath reference, Gen. xiv. 18, and also this apostle,
having occasion to mention God, thus set him forth,
tlw most hiifh God.
The Hebrew word iVpy, translated 7)iost h'ujh, is
derived from a verb, n?y, that signilieth to ascend on
h'Kjh, Ps. Ixviii. 18. The Greek word Z^iarnc, is of
the superlative degree. The positive, Z-^og, suhlhnitas,
eignifieth heujht, Eph. iii. 18. This word in the sin-
gular number is attributed only to God in the New
Testament. The Greek LXX do usually translate
the foresaid Hebrew P vV, when it is attributed to God,
with this Greek superlative '•j-^iaroc.
This noun is one of those ten names, which in
Scripture are attributed unto God, to set forth his
excellency unto us. Of those ten names, see The
Church's Conquest, on Exod. xvii. 15, sec. 72.
This particular place is given to God in reference to
his place and power.
1. In regard of his place, ' The Lord is exalted, for
he dwelleth on high,' Isa. xxxiii. 5. In this respect,
eaith the psalmist, ' Who is like unto the Lord our
God, who dwelleth on high,' Ps. cxiii. 5.
2. In regard of his power, dignity, and authority,
he is higher than the highest, and above all kings.
' The Most High ruleth in the kingdom of men ;' and
' The most high Godgiveth majesty, glory, and honour,'
Dan. iv. 32, and v, 18 ; 'The Lord is high above all
nations, and his glory above the heavens,' Ps. cxiii. 4.
This title, here given to God, gives us to under-
stand, that when we have occasion to speak or think
of God, we do it with all reverence, and with an high
esteem of him. So will dutiful subjects to their sove-
reign. Thus we use to speak of kings. His Highness,
His Ercellency, His Majesty, His E.rccllent Majeslij,
His Most Excellent Majesti/. Should we not much
more do it to him that is King of kings, to whom most
properly highness, excellency, majesty, dignity, domi-
nion, and all manner of glory and honour doth belong ?
It was usual with Christ, when he spake of God,
thus to express him, ' your Father in heaven,' 'your
heavenly Father,' I\Iat. v. G, and vi. 32.
1. How far short do they come of this, who vainly,
rashly, yea, many times profanely and blasphemously,
use the name of God ! This commination in the
third commiindment, ' The Lord will not hold him
guiltless that taketh his name in vain,' is a fearful
doom against such.
2. Wonderfully doth this amplify the condescension
of God towards man. The Most High dwelleth in
the lowest heart, Isa. Ivii. 15.
3. This description of God affords singular comfort
to the faithful ; their God is the Most High. He must
therefore needs see them in all their cases, and be able
to help them. To this purpose doth the psalmist thus
press this title, ' He that dwelleth in the secret place
of the Most High shall abide under the shadow of the
Almighty,' Ps. xci. 1 ; and thereupon thus saith, ' I
will cry unto God most high,' Ps. Ivii. 2.
4. This cannot be but great terror to the wicked,
in that their wickedness cannot be hid from the Most
High, nor they have power to carry it out against him.
' The Lord most high is terrible,' Ps. xlvii. 2. It
was a great aggravation of the sins of Israel, that they
' provoked the most high God. ' If therefore thou
seest the oppression of the poor, &c., marvel not at
the matter, for he that is higher than the highest
regardeth,' Eccles. v. 7.
Sec. 7. Of Melchisedec both king and priest.
It is a surpassing excellency in Melchisedec, that he
was both king and priest. The like is not noted in
sacred Scripture of any mere man, namely, of any
that rightly and lawfully held those two oflSces.
Some have intruded on them both. Among the
heathen' very many ; but none of those were priests
of the most high God. Among the Jews, one king
presumed to take upon him the priest's function ; but
for that his presumption, he carried the stamp of God's
indignation to his dying day, 2 Chron. xxvi. 16, &c.
The like is noted of Jeroboam, 1 Kings xii. 33, and
xiii. 1. But at that very time was a prophet sent to
denounce a most heavy judgment against him and his
posterity.
Melchisedec was herein a peculiar type of Christ,
who was all in all to his church, both King, Priest,
and Prophet.
By the way, take notice from hence of the arrogancy
and presumption of the pope of Rome, who usurpeth
those two offices of king and priest, which are called
his two keys. Herein he sheweth himself to be plain
antichrist. Arguments urged by them to this purpose
are very ridiculous, as those words of Peter, ' Lord,
behold here are two swords,' Luke xxii. 38 ; and this
voice from heaven, ' Rise, Peter, kill and eat,' Acts
X. 13.
We, in reference to Christ, may, in regard of the
union of those two offices in his parson, expect what
good may be done by a king or a priest.
Sec. 8. Of Melchisedec s royal entertaining Abra-
ham's army.
The first act here attributed to Melchisedec is a
royal act. It is thus expressed, ' who met Abraham.'
The Greek word avrnvTuu, nnd occurro, occiirro cum
aliis, translated met, is a compound. The simple,
dvrd'jj, occurro, signilieth to meet. The compound,
to meet with, namely, with others. Thus Cornelius
met Peter with many in his company. Acts x. 24, 25;
and much people met Jesus, Luke ix. 87. This word
—rial. Polilia.
Ver. 1-3.]
GOUGE ON HEBREWS.
89
is here fitly used ; for Melchisedec did not come
alone, but as a king, with great company and good
provision. In the history ^hereunto this hath refer-
ence, it is thus set down, * He brought forth bread
and wine,' Gen. xiv. 18. Under this word bread, all
needful and useful food is comprised. In this extent
is the word bread frequently used in the Scripture,
particularly in the Lord's prayer, Mat. vi. 11. See
The Explanation of the Lord's Prayer, on the fourth
petition, Sec. 81.
Under this word trine, is in general meant drink ;
but it further implieth a kind of choice and dainty re-
freshing : it was not water, which might have been
sufficient for soldiers, but wine to cheer their spirits ;
for * wine maketh glad the heart of man,' Ps. civ. 15.
So as he brought forth not only that which was ab-
solutely necessary to feed them, but also that which
might cheer up their spirits : he made them a royal
feast. Thus doth Josephus, a Jew, who wrote the
history of the Jews, set down this point. He brought
forth, saith he, great abundance of such things as the
season afibrded.'
This was a warrantable and a commendable act,
and giveth proof that soldiers are to be succoured and
rewarded. This must be taken of such soldiers as
fight in a good cause. Joshua bountifully rewarded
the Reubenites and others that assisted their brethren
against the Canaanites, Joshua xxii. 8. It is said of
Toi that he sent to salute David, and to bless him,
because he had fought against Hadadezer, and withal
be sent great presents, 2 Sam. viii. 10. God himself
gave the rich land of Egypt to Nebuchadnezzar, ' be-
cause he had caused his army to serve a great semce
against T^^us,' Ezek. xxix. 18, 19. On this ground
it was a custom in Israel to meet such as returned
.with good success from the war ' with tabrets, with
joy, and with instruments of music,' 1 Sam. xviii. 6,
Judges xi. 34. Sore vengeance was executed on the
men of Succoth and Penuel, because they refused to
succour soldiers in such a case, Judges viii. 5, &c.
This kind of succour, as it argueth gratefulness for
what hath been done, so it gives great encouragement
for the future. Victory useth not to be easily gotten.
Much hazard must be undergone, and great hardness
endured for eff'ectiug it ; no work like unto it.
Such as tarry at home perceive the fruit and benefit
of soldiers' pains and danger ; thereby their peace is
maintained, and they preserved from much violence
and oppression, which otherwise, through the fury of
enemies, might fall upon them.
If encouragement is to be given to soldiers after the
war is ended, much more while they are in war, that
they may the better hold out, and not faint in their
great undertakings.
As for those who deny to soldiers their due and
' Multam abundantiam rerum opportunarum exhibuit. —
Joseph. Antiq. Judaic, lib. i. cap. 18.
just wages and allowance, they do the greatest injustice
that can be. The apostle, as a ruled case, thus pro-
pounds this point, * who goeth a warfare any time at
his own charges ?' 1 Cor. ix. 7. Who better deserve
their wages than soldiers ?
Commendable in this case is the charity of those
who have built hospitals, or given revenues, or other-
wise provided for such soldiers as have been maimed
in war, and made thereby unable to provide for them-
selves.
Sec. 9. Of kings slain in war.
The time of Melchisedec's meeting Abraham is thus
described, returning from the slaughter, &c. This
hath reference to Abraham's arming soldiers, and pur-
suing those enemies that had sacked Sodom, and,
among others of the city, had taken Lot and all that
he had, Gen. xiv. 14, &c. Melchisedec's meeting
Abraham, and royally entertaining him and his army
after he had in a warlike manner set upon the enemies
and slain them, testifieth his approbation of what
Abraham had done, which is further confirmed by
Melchisedec's blessing him for what he had done.
This giveth a plain proof both of the lawfulness of
war, and also of slaying enemies in war.
Of these two points, see The Churclis Conquest, on
Exod. xvii. 9, sec. 13, and on Exod. xvii. 13, sec.
60.
The parties here said to be slain are styled kings.
There were four kings that joined together in that
army which Abraham set upon, and by this text it
appears that they were slain. To confirm the truth
whereof, the history itself thus saith : Abraham * di-
vided himself against them, he and his servants by
night, and smote them,' Gen. xiv. 15. The history
in general saith, that the enemies were smitten, which
includeth commanders, as well as common soldiers ;
and the apostle, who knew the full extent of that his-
tory, expressly mentioneth the kings themselves to
be slain ; so as the greatest that be among men have
no privilege in war. Bullets, arrows, swords, and
other warlike instruments, put no difference betwixt
the greatest and the meanest. Not only Ahab, a
wicked king of Israel, was in wars slain with an arrow,
1 Kings xxii. 34, but also Josiah king of Judah, one
of the best kings that ever Judah had, 2 Chron. xxxv.
23. The flesh of kings, of captains, and mighty men, are
in this respect said to be meat for the fowls of the
air, Rev. xix. 18.
AH that join in war are as members of the same
body, and counted by the enemy common trespassers.
The greater the commanders are, the more they are
sought after by the enemy, and in that respect in
greater danger; hereupon David's men would not
suffer David himself to go with them in his own per-
son, and that upon this reason, ' Thou art worth ten
thousand of us,' 2 Sam. xviii. 3.
God also doth oft take occasion in this case to pun-
90
GOUGE ON HEBREWS.
[Chap. VII.
ish wicked kings, as Ahab, 1 Kings xxii. 28 ; or to
punish people by taking away good kings, as Josiah,
2 Kings xxii. 20.
Kings theretbro and other great ones have just
cause, when they attempt war, to be sure that their
cause be just and weighty, and to seek unto God for
his protection and blessing, yea, and to commend their
souls into his hands. As in other cases, so in war,
' unto God the Lord belong the issues from death,' Ps.
Ixviii. 20. Sco The Church's Conquest, on Exod. xvii.
IG, sec. 86.
They who are here said to be slain, were those who
had before gotten a great victory, and slain many on
the other side. Gen. xiv. 10. So as this giveth proof
that conquerers may soon be conquered. See 'The
Church's Co7i(2ucsts, on Exod. xvii. 11, sec. 47.
Sec. 10. 0/ succouring siich as wc arc nearly related
unto.
The occasion Abraham took to wage the war where-
unto this hath reference was, that his kinsman was
taken by the enemies. For it is thus expressly said,
' When Abraham heard that his brother was taken cap-
tive, ho armed his trained servants,' itc, Gen. xiv. 14.
He that is styled his brother was Abraham's brother's
son. Gen. xi. 27, and xiv. 12. It hereby is evident
that distress of kindred is a just occasion to aflbrd
help unto them ; and if their distress be captivity un-
der an enemy (as Lot's was), it is a good ground to
rescue them by force of arms. On this ground the
Reubcnites, Gadites, and half the tribe of Manasseh,
who were settled in their own inheritance, were en-
joined to help their brethren of the other tribes,
against their common enemies ; answerably they pro-
mised so to do, Num. xxxii. 20-25, and they per-
formed their promise to the full, and were commended
and rewarded for the same, Josh. xxii. 1, &c. On
the other side, Reuben, Gilead, Dan, and Asher are
reproved for failing to aflbrd help to their brethren in
their need. Judges v. 15-17.
This is one special end of those bonds of relation,
whereby God hath knit us one to another.
This point is to be applied as God by his providence
shall aflbrd occasion.
This pattern of Abraham herein is the rather to be
observed, because not long before this there was a
strife between the herdsmen of Abraham's cattle and
Lot's, Gen. xiii. 7. Besides, it was Lot's folly to dwell
among the Sodomites.
Abraham would not suffer conceits of any such
matters to hinder him from this work of charity; no,
though there were danger in attempting the same
against such potent enemies. That reason which the
apostle useth, to stir up children or nephews to shew
piet}- at home, and to requite their parents, may be
applied to all that by any bond of relation are "knit
unto them, and that in all sorts of distresses. The
reason is thus expressed, ' For that is good and ac-
ceptable before God,' 1 Tim. v. 4. Who would not be
moved to a duty by so forcible a motive ?
Sec. 11. 0/ conr/ratulating the success of neighbours
of (he satne jtrofession.
The nearest relation that we read of betwixt Mel-
chisedec and Abraham was neighbourhood or cohabi-
tation. For Salem was not far from the place where
Abraham sojourned. Abraham sojourned in the land
of Canaan, and Salem was a place bordering near unto
it. There might bo also a spiritual relation to move
Melchisedec to do the courtesy which he did to Abra-
ham ; for they both feared and worshipped the same
God, and were of the same profession. This instance
further sheweth, that neighbouring nations ought to
congratulate one another's good success, especially if
they be of the same rehgion.
Success against enemies of our neighbours may be a
benefit to us that arc their neighbours ; for being
common enemies, if they prevail against our neigh-
bours, they may take occasion to annoy us. Enemies
will not be content with one conquest. When they
have subdued one neighbouring nation, they will be
ready to set upon others ; witness Nebuchadnezzar,
Cyrus, Alexander, and other monarchs.
As occasion is ofl'ered, this pattern of Melchisedec
is to be imitated, and that the rather because Mel-
chisedec was a king of peace, ver. 2. Yet he congra-
tulated him that was victorious over enemies.
Such victories are means of peace ; for such ene-
mies, if not subdued, will disturb the peace of all they
can.
Besides, there ought to be a sympathy with such
as are of the same profession and religion. They
ought to ' rejoice with them that do rejoice,' Rom.
xii. 15.
It is in these respects a point of wisdom to en-
courage such as God gives good success unto, espe-
cially against enemies of his church, and that in par-
ticular by congratulating that good success which God
doth give them.
Sec. 12. Of one mans blessing another.
The next act attributed to Melchisedec in reference
to Abraham is thus set down, and blessed him. Mel-
chisedec blessed Abraham.
Of the notation of the Greek word euXoy^ffaj, trans-
lated blessed, see Chap. vi. G, Sec. 47.
The Hebrew root 113 signifieth sometimes to bow
the knee, nin33, ijenujlectamm, Ps. xcv. G, 2 Chron.
vi. 13 ; sometimes to wish well, or to pray for one,
Ps. cxxix. 8. In this sense the Greek word used in
this text is answerable unto it, and the LXX do ordi-
narily translate that Hebrew word with this Greek
word. For when man is said to bless man, it is
ordinarily intended of one man's wishing well to an-
other, or praying for him. In the general, it may
here be so taken ; for in the history it is written to
Ver. 1-3.]
GOUGE ON HEBREWS.
91
this effect, ' Melchisedec blessed Abram, and said,
Blessed be Abram of the most high God,' Gen. xiv. 19.
The latter clause sheweth that Melchisedec prayed
unto God to bless Abram, and in that respect is said
to bless Abram.
It is also there noted that Melchisedec blessed God ;
' Blessed be the most high God,' saith he.
Thus we see that this act of blessing is attributed
to God and man. It is attributed to God in a double
respect :
1. As he sanctifieth and setteth apart anything to
an holy use. Thus God is said to ' bless the seventh
day and sanctify it,' Gen. ii. 3.
2. As he conferreth some real actual good thing
upon his creature. Thus God is said to bless man
and woman, Gen. i. 28.
God's blessing man is in Greek and Latin' set forth
by words that signify to speak well, iuXoysTi/, bene-
dicere, to shew the power of God's word. It shall
indeed be well to them to whom God wisheth or saith
well. In the creation of God's works, it is on every
day noted that * God said. Let it be' so and so, and
thereon it is inferred * it was so,' Gen. i. 7, 9, &c.
This is further manifest by the ratification of God's
blessing, thus, *I will bless thee, and thou shalt be a
blessing,' Gen. xii. 2, and, ' Thou blessest, 0 Lord,
and it shall be blessed for ever,' 1 Chron. xvii. 27.
On this ground is the word oft doubled thus, ' In
blessing I will bless thee,' Gen. xsii. 17 ; Ps. cxxxii.
15.
Of God's blessing his creatures, see more Chap. vi.
8, Sec. 47, and ver. 15, Sec. 102.
The act of blessing is here attributed to man.
Blessing attributed to man hath reference to the
Creator and creatures. This Melchisedec blessed
God, Gen. xiv. 20, as well as Abram.
God is blessed by man two ways.
1. By acknowledging and confessing God's excel-
lencies, 1 Chron. xxix. 10, 11.
2. By thanking and praising God for the same,
Ps. xxxiv. 1.
This is to be observed of such as think it an harsh
speech to say that man blesseth God.
The creatures that are blessed by man _are either
other men or other kinds of creatures.
Other kinds of creatures are blessed by man two
ways.
1. By way of supplication, by craving God's bless-
ing upon them. Thus every creature is said to be
' sanctified, or blessed, by the word of God and prayer,'
1 Tim. iv. 5. God's word glveth warrant and direc-
tion for the right use of it, and prayer obtains a bless-
ing thereupon. Thus it hath been of old, and still is,
a commendable custom for saints to bless their meat.
So did Samuel, 1 Sam. ix. 13, and Christ, Luke
xxiv. 30 : ' For man Hveth not by bread only, but
by every word that proceedeth out of the mouth of
the Lord man liveth,' Deut. viii. 3. It is not the
creature alone which can do us any good, but that
blessing which God is pleased to give unto it.
2. By way of consecration, when a creature is by
one sent of God, and standing in God's room, set
apart in God's name to some rehgious use. In this
respect the apostle thus saith of the sacramental cup,
* The cup of blessing which we bless,' 1 Cor. x. 16.
One man is blessed of another two ways.
1. By supplication, or gratulation. 2. By confir-
mation.
1. By supplication, when one prayeth for another,
or desireth God to bless him. Thus any one may
bless another. An inferior may bless a superior.
Thus the workmen of Boaz blessed him, Ruth ii. 4.
In this respect Christ adviseth to bless them that
curse us, Mat. v. 44 ; so his apostle, Rom. xii. 14.
By gratulation, one man blesseth another by thank-
ing him for a kindness, or by praising God for him,
Job xxix. 11, and xxxi. 20.
2. By confirmation, when one in God's name assures
another that God will bless him ; thus is this an act
of superiors. In this sense ' the less is blessed of the
greater,' ver. 7. These must be such superiors as
stand in God's room; and have an especial charge
over them whom they bless.
Of these there are three sorts ; governors of fami-
lies, magistrates in commonwealths, ministers of God's
word.
1. For governors of families, it is said that * David
returned to bless his household,' 2 Sam. vi. 20. Of
these governors, parents have the most especial power
to bless their children. Hereof see Domest. Duties,
treat, v. sec. 9, and treat, vi. sees. 58, 59.
2. For governors in commonwealths, the highest
therein have especially this prerogative. Joshua in
his time blessed Caleb, Josh. xiv. 13 ; and he blessed
the tribe of Reuben, Gad, and half-tribe of Manasseh,
Josh. xxii. 6 ; so David blessed the people, 2 Sam.
vi. 18; and Solomon, 1 Kings viii. 14.
3. For ministers of God's word, to them especially
belongeth this solemn and public kind of blessing by
way of confirmation, for they, in a most peculiar
manner, stand in God's room : ' Wo are ambassadors
for Christ, as though God did beseech you by us,'
&c., 2 Cor. v. 20.
According to tKe different calling and function of
ministers may their blessing be distinguished. Some
ministers' calling is extraordinary, as the calling of
prophets and apostles were ; others ordinary.
The blessing of extraordinary ministers is more ex-
traordinary in the kind, and infallible in the issue.
Their blessing extraordinary in the kind was by
way of prediction. They foretold the future estate of
those whom they blessed. In the issue it was infal-
lible, in that the blessing that they foretold did so
fall out in every circumstance, and failed not. Thus,
Isaac * blessed Jacob and Esau concerning things to
come,' Heb. xi. 20, and accordingly they so fell out.
92
GOUGE ON HEBREWS.
[Chap. VII.
The blessing of ordinary ministers, though it be not
80 extraordinarily distinct and infallible a prediction of
things to como, yet is it much more than a private
prayer or desire ; namely, a testimony, a pledge, and
assurance of that which God will do. So as it is a
kind of divine work, and a blessing rather of God than
of man. The minister uttercth what he uttercth in
God's name; or rather God uttereth it by his minis-
ter's mouth. In testimonj' hereof the minister uscth
to stand on high over the people, and to lift up his
band, to shew that he speaketh from him, who is
above all. In this respect God having given a charge
unto the priests under the law, to bless his people,
addeth this ratification, and I will bless them. Num.
vi. 'll.
To apply what hath in general been said, to the
blessing intended in my text ; the blessing here spoken
of was of one man's blessing another ; and that man
a public minister, and an extraordinary one. It was
a most solemn blessing of confirmation; a part of his
priestly function, wherein he shewed himself to be
greater than Abraham, ver. 7.
Quest. What good thing was it that Melchisedec by
this blessing ratified to Abraham ?
Ans. 1. Because no particular is expressed, it may
in general be extended to all those good things which
God promised to Abraham, as the stock of the chm*ch,
and the father of the f\xithful.
2. This apostle hinteth one main particular, where
he saith of Melchisedec, in reference to Abraham,
* He blessed him that had the promises,' ver. 6. Now
because the principal promise of all, under which all
the rest may be comprised, was the blessed seed,
questionless that blessing was here in special ratified
and sealed up to Abraham.
Sec. 13. Of saints' pioiis salutations.
Melchisedec's foresaid blessing of Abraham, was in
general a congratulation and salutation ; and it sheweth
how saints should carry themselves one towards
another, when they first meet, even with wishing well
one to another, and blessing one another. When
Boaz came to see his reapers, he said, * The Lord bo
with you,' and * they answered him, The Lord bless
thee,' Rulh ii. 4. This phrase, ' we have blessed you
out of the house of the Lord,' Ps. cxviii. 2G, implieth,
that it was usual, especially for such as belonged to
the house of the Lord, to bless those that came to
them.
In that such holy wishes are denied to unworthy
ones, it appears that it was very usual to bless those
whom thuy deemed worthy. The denial hereof is
thus expressed, 'Neither do they which go by say,
The blessing of the Lord be upon you; wo bless you
in the name of the Lord,' Ps. cxxix. 8.
This kind of salutation is both a testification of
mutual love, and also a means of preserving it.
1. Commendable in this respect is the common
practice of Christians, who use to salute one another
with these or such like speeches, ' God save you !' ' The
Lord be with you!' Then especially are they most
commendable, when they come from the heart.
2, What may be thought of the usual imprecations
of many, when they meet one another ? They are such
as I am ashamed to name. Let them well weigh their
doom thus expressed, ' As he loved cursing, so let it
come unto him ; as he delighted not in blessing, so
let it be far from him,' &c., Ps. cix. 17, 18. See
more hereof in The Whole Armour of God, on Eph.
vi. 18, treat, iii. part ii. sees. 57, 58.
Sec. 14. Of ministers blessing the people.
Melchisedec being considered in general as a minis-
ter of God, giveth instance, that ministers of the word
have power to bless God's people ; to bless them, I
say, not only with a mere desire and praj'er, but also
with a declaration of God's blessing them. Thus
much is intended in this charge of Christ to his dis-
ciples, ' When ye come into an house, salute it,' Mat.
X. 12. Hereby is meant the foresaid kind of blessing,
as appears by this consequence, ' If the house be
worthy, let your peace come upon it ;' for this end
did God prescribe an express form of blessing to the
priests under the law. Num. vi. 23. The apostle
useth a blessing, 2 Cor. xiii. 14, which the Christian
church to this day observeth; so it doth Christ's bless-
ing, Luke xi. 28.
Ministers stand in God's room, and are to people
in his stead, and as his mouth, as was shewed before.
Such a ministerial blessing is of singular use, to
strengthen the faith of God's people, and to settle their
conscience. The calling and function of a minister
maketh much hereunto.
As ministers are to be conscionable in performing
their duty herein, so people must have this in high
account; and not lightly esteem of it, as too many
do. How usual is it for many to depart from the
congregation before the minister's blessing be 'pro-
nounced, and so go away without the grace of the Lord
Jesus Christ!
Sec. 15. Of Christ's blessinfj the faithful.
As in other things, so in this act of blessing, Mel-
chisedec was an especial type of Christ, and Abraham
was there blessed as the father of the faithful; so aa
therein was prefigured an act of Christ towards the
promised seed; which was, that Christ blesseth thei
faithful; such as are of the spiritual seed and faith of j
Abraham. A particular instance hereof is thus given,
Christ ' lift up his hands, and blessed them,' Luke xiv.
50. And as a further evidence hereof, when Christ]
ascended * he gave gifts unto men,' Eph. iv. 8.
Christ doth thus bless partly as God ; thus he
blessed Jacob, Gen. xxxii. 29; and partly as Mediator
betwixt God and man. Thus God ' hath blessed ufl,
with all spiritual blessings in Christ,' Eph. i. 8.
I
Ver. 1-3.]
GOUGE ON HEBREWS.
93
1. No doubt but that this blessing -wherewith Mel-
chisedec blessed Abraham was a singular comfort unto
him. Much more comfortable may the true blessing,
which Christ conferreth on his church, be to the
members thereof. They whom Christ blesseth are
and ever shall be truly blessed.
2. This may be a great encouragement against the
curses of idolaters and profane persons. They use to
curse us, and to imprecate all evil against us, for
Christ's sake, and for our profession's sake. We may
in this case say, ' Surely there is no enchantment
against Jacob, neither is there any divination against
Israel,' Num. xxiii. 23. As God turned Balak's en-
deavour to curse into a blessing, so he will requite
good for wicked men's cursing, 2 Sam. svi. 12. It
is further added in the history, that upon Abraham's
victory, Melchisedec did not only bless Abraham him-
self, but also ' blessed the most high God,' which de-
livered his enemies into his hands. Gen. xiv. 20.
Hereby he evidently sheweth that the praise of victory
is to be given to God. See more hereof in The
Church's Conquest, on Exod. xvii. 16, sec. 77.
Sec. 16. Of Abraham's giving a tenth to Melchisedec.
Ver. 2. It was an especial prerogative appertaining
to Melchisedec, that Abraham gave a tenth part of all
unto him. This relative, a,, to whom, hath reference
to Melchisedec.
The verb s/xs^ias, translated gave, is derived from a
noun, fii^ls, that signifieth apart or portion, Acts viii.
21.
This verb, fis^ll^oo, implieth a dividing or distribut-
ing that which is meet to be given to one. It is used
where it is said, ' God hath dealt to every man the
measure of faith,' Rom. xii. 3. See more in the
emphasis of this word. Chap. ii. 4, Sec. 35.
Abraham saw it meet that Melchisedec should have
a tenth of what he had.
Though the word ^j«rt be not expressed in the
Greek, yet it is here well supplied. The Greek word
bixarri, translated tenth, when it is set alone, and hath
not apparent reference to any particular thing, signi-
fieth a tenth part. It is derived from that numeral
noun, I'ixa, which signifies ten.
This general phrase, ath irdnuv, of all, hath especial
reference to the spoils that Abraham took in war ; for
so much is expressed, ver. 4. For God's people did
use to give of that which they took in war unto the
Lord, 1 Chron. xxvi. 27 ; and this was according to
the commandments of the Lord, Num. xxxi. 28, &c.
This giving of a tenth the apostle here setteth down
as an evidence of Abraham's respect to God's priest,
and of his thankfulness to the king for that royal kind-
ness and grace which he shewed him.
Principally and especially did Abraham give the
tenth to Melchisedec, as he was a priest of God.
Two reasons moved Abraham to do this :
1. To shew that of Christ he held whatsoever he
had ; in testimony whereof he gives a part to him that
was a type of Christ and stood in his room.
2. To shew how just and equal it is that they who
communicate unto us spiritual blessings, should par-
take of our temporals.
These two reasons, resting upon a moral and
perpetual equity, shew that in those general cases
Abraham is a pattern to all sorts of saints in all ages,
to do as he did, namely,
1 . To testify their acknowledgment of all they have
to come from Christ, and to testify that they hold all
they have of Christ, by giving thereof to him. This
is to ' honour the Lord with our substance, and with
the first fruits of our increase,' Prov. iii. 9. Of ofi'er-
ing gifts to God, see Chap. v. 1, Sec. 6.
2. To communicate of our temporals to such as
make us partakers of their spirituals. See Sec. 18.
Sec. 17. Of tenths, how far due to ministers of the
word.
About Abraham's giving a tenth to Melchisedec
sundry questions are moved.
Quest. Have all ministers of the word the same
right to tenths that Melchisedec had ?
Ans. Not in every particular circumstance ; for,
1. Melchisedec was an extraordinary type of Christ,
and that both of his kingly and priestly function. By
virtue of both those he received tithes. No other
priest or ministers are such.
2. Melchisedec received tithes of Abraham in a
mystery, to shew the pre-eminency of his priesthood,
and withal the pre-eminency of Christ's priesthood
above Levi's. This the apostle himself maketh
manifest, ver. 4-6.
Yet there is a common and general equity in Mel-
chisedec's receiving tithes, which may appertain to all
sorts of God's ministers.
Quest. 2. Is the tenth part such an unalterable por-
tion as to be due to all ministers at all times ?
Ans. If that precise portion be not unalterable,
yet that which is equivalent thereunto is, namely,
that ministers be sufficiently and plentifully main-
tained.
There be some reasons rendered about the Levites
receiving tenths which are proper to the Jews.
One is this, that the Jews, paying first fruits and
tenths, did thereby testify their acknowledgment of
God's bringing them out of the Egyptian bondage,
and giving them Canaan as .a settled inheritance,
Deut. xxvi. 5, &c.
The other is this, a recompence for their having no
inheritance proper to the tribe of Levi. Unto the
tribe of Levi no inheritance was given, Joshua xiii. 14.
But thus saith the Lord, * I have given the children
of Levi all the tenth in Israel for inheritance,' Num.
xviii. 21.
Ohj. Abraham paid tithes to Melchisedec before
there was any distinction of tribes, Gen. xiv. 20.
94
GOUGE ON HEBREWS.
[CUAP. VII.
And Jacob also, bofore that distinction of tribes,
vowed to give the tenth uuto God, Gen. xxviii. 22.
Ans. Neither of these carry the force of perpetual
law.
The one was not constantly done, the other was
not necessarily done. Abraham did not every year
pay tithes, but only this once. Jacob's vow was a
voluntaiy act ofj his own, and it was a vow made
upon conditions, which no moral and inviolable pre-
cept will admit.
Quest. 3. Is the law of tenth utterly abolished ?
Ana. In this case distinction must bo made betwixt
the ceremony and equity of a law.
1. That there should be altars, sacrifices, incense,
&c., was a ceremony ; but that there should be ordi-
nances, whereiu and whereby God should be worshipped,
is a perpetual equity, Malachi i, 11.
2. That there should bo sacrificing priests, and
high priests, and other orders of Levites, was a cere-
mony ; but that there should be ministers of the word,
is a perpetual rule, Isa. Ixvi, 21.
3. That in their fastings they put on sackcloth, and
put ashes on their head, was a ceremony ; but that
there should be times of fasting, and therein men's
souls alUicted, is a perpetual equity.
4. That women after child-bearing should be le-
gally purified, was a ceremony ; but that there should
be pubHc thanksgiving for their deliverance, is a per-
petual equity.
Thus for the point in hand, though it be granted
that the Levitical tenths were proper to the Jews, yet
this is a general common equity, that they who labour in
the word should live of the word ; and that they should
have suflicicnt maintenance from them for whom they
do labour ; that they should not be put otherwise to
seek a maintenance, but rather live upon their labours,
for whose spiritual good they watch.
OIJ. Paul wrought for himself in another calling,
Acts xviii. 3, and xx. 34.
Alls. The apostle himself implieth that he had power
to forbear working, 1 Cor. ix. G. That which he did,
in the foresaid case, was extraordinary.
Quest. 4. Why are tenths under the gospel paid to
ministers ?
Alls. It is for the most part the fittest proportion,
and that the very heathen did observe about their
ministers. When God himself set down a particular
and distinct portion for his ministers, he judged a
tenth to be the most convenient. Hereupon good
governors have in their commonwealths thought meet
to establish such a portion. This general rule, ' Let
him that is taught in the word communicate unto him
that tcachcth in all good things,' Gal. vi. G, may be
most fitly brought to the foresaid proportion of tenths.
Where such a portion is established by law, people
are bound in conscience to observe the same.
Ohj. Establishment of a set maintenance maketh
ministers negligent.
Ans. 1. It may make unconscionable ministers to
be so ; but not such as for the Lord's sake, and con-
science' sake, perform their duty.
Ayis. 2. Greater inconveniences may arise from not
settling of any maintenance, but leaving it wholly to
people's devotion ; as,
1. If people be left at such liberty, they will be
ready, upon all displeasures taken against their minis-
ter, to withdraw his maintenance ; so as this may be
a means to make ministers meal-mouthed, and to seek
to please their people.
2. This kind of maintenance is accounted a mere
benevolence ; whereas in this case Christ and his
apostles make it a matter of due debt ; ' the workman
is worthy of his meat,' Mat. x. 10, 1 Tim. v. 18. A
minister's pains is a valuable consideration for the
greatest allowance that people use to give. ' If we
have sown unto you spiritual things, is it a great
thing if we shall reap your carnal things ?' 1 Cor. ix.
11.
3. This is an hindrance of the choice of good minis-
ters ; for many are ready to entertain ministers as
they use to hire workmen, such as will come at the
cheapest rate.
4. This may be a means of laying the heaviest bur-
den upon the better sort. When a profaner sort
withdraw, they that are of the better sort are forced
to enlarge themselves the more.
5. From thence may follow undue emulation and
ostentation, in seeking to be above others.
A set established maintenance is the nearest to God's
order.
Sec. 18. Of ministers' maintenance.
This general point may well be inferred from Abra-
ham's giving the tenth to Melchisedec, that God's
ministers, who communicate unto us spiritual blessings,
are to be made partakers of our temporal commodities.
This is almost in these words set down by the apostle,
1 Cor. viii. 11, and again Gal. vi. G. Our Lord
Christ and his apostle witnesseth that a minister is
a^io;, * worthy,' hereof. Mat. x. 10, 1 Tim. v. 18.
The apostle styleth the minister's allowance (iiaOo;,
' wages,' for it is as due to him as wages is due to a
servant, soldier, workman, or any other that taketh
pains for our good. The apostle exemplifieth the
equity of this by a soldier's living upon his warfai'e,
by a vino- dresser's partaking of the fruit of it, by a
shepherd's hving upon the Hock, by an ox's eating of
the corn that he treadeth out, by a ploughman's,
thresher's, reaper's, and other workmen's living upon
their pains, '3'ea, and of the Levites partaking of the
sacrifices that they prepared, 1 Cor. ix. 7, &c.
1. Justice requires as much, and this is implied
under these words trortln/, xaii/cs, Luke x. 7. This,
therefore, is one of those dues which the apostle would
have Christians to render, Kom. xiii. 7, and that upon
these and other like considerations.
Ver. 1-3.]
GOUGE ON HEBREWS.
95
(1.) Ministers use to spend the prime of their age in
fitting themselves to this caUing. They might other-
wise have fitted themselves to another calling, where-
upon they might have lived with greater plenty.
(2.) Their friends for the most part have been at
great costs in training them up hereunto.
(3.) They are deprived of other means of mainte-
nance by attending upon this calling.
(4.) The pains required to this calling useth to be
very great, both while they are in fitting and preparing
themselves thereto, and also when they come to exer-
cise the same. Ministers are many times at their
study while others are asleep, and have no other
witness of their pains but their candle, which
teacheth them to spend themselves in giving light to
others.
(5.) The benefit received by their pains is invaluable ;
no calling afibrds greater ; it concerneth the soul, the
spiritual and eternal good thereof. If, therefore,
recompence be given to men of other callings, much
more to ministers of the word.
2. Gratefulness should move people to recompense
their ministers, for good must be requited with good.
This was one reason whereby Abraham was moved to
give the tenth to Melchisedec. This is acceptable to
God and man.
3. Wisdom should induce men hereunto, that minis-
ters might thereby more diligently attend their calling,
and be better enabled to go through the work of it,
and so their people receive the more good from them.
Daily wants whereby ministers are forced otherwise to
provide for themselves and families, do make them
more negligent in their calling. Men will well feed
their beasts, that they may do the more and better
work, 1 Cor. ix. 9.
4. That homage which they owe unto God should
most of all stir up people to be liberal to their minis-
ter, for ministers stand to them in God's room, 2 Cor.
V. 20. What is given to them as ministers of the
word is given to God. The apostle therefore saith of
that the Philippians sent him, * I have received an
odour of a sweet smell, a sacrifice acceptable and well
pleasing to God,' Philip, iv. 18. In this respect God
doth account himself robbed by such as withhold from
his ministers their due, Mai. iii. 8, 9 ; for under the
law first-fruits, tithes, and all manner of oblations,
which were given to priests and Levites, were accounted
to be given to the Lord.
People therefore ought, for the Lord's sake, John
xiii. 20, for their soul's sake, Heb. xiii. 17, and for
their own incomparable advantage. Mat. x. 41, to give
to their ministers what is meet.
Many imagine that under the gospel there is no law
to bind people to give anything to their minister, and
that what in this kind they do is a mere benevolence
and an arbitrary gratuity. But that which hath been
before set down doth sufiiciently manifest that people
are bound by the strongest bonds that can be to main-
tain their ministers, namely, God's charge and in-
valuable benefits received. What law binds men to
give such liberal fees as they ordinarily do to lawyers
and physicians ? Were they as sensible of their
spiritual good as they are of their bodily welfare and
temporal estate, they would be as liberal to their
ministers as to others.
Sec. 19. Of Melchisedec a king of riffhteousness.
Sundry mysteries are by our apostle observed about
the foresaid Melchisedec. The first is concerning his
name. This, because it is the chiefest of all, and be-
longed unto him before he was king of Salem, the
apostle bringeth it in in the first place with this particle
of order, crgwrov, first.
Of the adverb tntli/, mentioned in Greek, but not
expressed in our English, see Ver. 5, Sec. 37.
This phrase s^/j^yiviuo/u^svog, being by interpretation, im-
plieth that his name did signify that which is here
set down, and thereupon metonymically he is said to
be ' by interpretation,' or being interpreted, as John i.
38, King of righteousness.
To interpret a word, £g/i>jvauw, is to declare the
meaning of that which otherwise would not be under-
stood. Melchisedec was an Hebrew name. They to
whom the apostle wrote understood Greek better than
Hebrew ; therefore he expounds the meaning of the
Hebrew name in the Greek tongue, as we interpret the
Greek in English.
Strange words are to be interpreted, so sentences
also. It was usual with the penmen of the New Testa-
ment so to do, Mark xv. 20, 34. This is expressly
commanded, 1 Cor. xiv. 27. For this end a peculiar
gift of interpreting strange tongues was given to sundry
particular persons in the primitive church, 1 Cor.
xii. 10.
Strange words or sentences without interpretation
are to no purpose ; no profit can be reaped thereby.
They are as musical instruments and trumpets sounded
without any distinction, or like words spoken in the
air, which soon vanish and come to nothing, 1 Cor.
xiv. 7, &c. But on the other side, it much satisfieth
one to have that which he cannot understand ex-
pounded and made clear, Gen. xl. 7, 8, and sli. 8 ;
Dan. iv. 5, 6, and v. 29.
Great is that wrong which papists do to their people
in and by their Latin liturgy. Latin is not a tongue
which the common people do at this day in any part
of the world understand. Yet among papists all their
public prayers and other sacred ordinances, as reading
the word or administering sacraments, are in Latin.
It is a sore doom that the apostle denounceth against
suchin these words, 'Tongues (namely, strange tongues)
are for a sign, not to them that believe, but to them
that believe not,' 1 Cor. xiv. 22.
Too near to these do they come who fill their ser-
mons with such words and sentences as their people
cannot understand, and yet do not interpret them.
96
GOUGE ON HEBREAVS.
[Chap. VII.
So do they also who afifect strong lines ; that is, such
kind of piirascs that their people understand not.
Seeing interpretation of strange tongues is necessary,
surely it is requisite that ministers be expert in the
learned tongues especially, that they may be able to
interpret them. It is also requisite that they be well
acquainted with the types, proverbs, prophecies, and
other obscure passages in Scripture, that they may
declare the meaning of them to the people, as the
apostle here doth.
This name ^fek•hisrd(•c, pIV^S'PO, is a compound
word, and contaiueth in it two Hebrew nouns. The
former, *1"?0, vielec, rex, a king. The title, /, in this
word, *370, re.v mcus, mclchi, may signify mij, as if
it were translated ?»// kiiuj, Ps. v. 2, or else it may be
enforced for composition's sake. The other word, P"IV,
tsedcc, justilia, signilieth rir/htcousness, Ps. xv. 2.
Of the Greek word br/.aioa-jvri, translated riyhleous-
ness, see Chap. i. 9, Sec. 114, and of the Hebrew and
Greek word translated liinrj, see ver. i. Sec. 3.
This name Melchiscdcc compriseth under it two
things :
1. His function, he was a Icinrj.
2. His practice, he ruled in rbjhteousness.
"NMiether this name was given him in his infancy,
or after he was a king, is uncertain. If this Melchi-
sedec were Shem (whereof see ver. i. Sec. 2), then
Shem was his proper name given him in his infancy ;
so as it is most probable that it was given him after he
was king, and manifested his righteousness in govern-
in« the people. On a like occasion Gideon was called
Jeruhbaal, Judges vi. 32 ; and Jacob was called Israel,
Gen. xxxii. 28.
If this name were given him in his infancy, it was
certainly by way of prophecy. The Spirit, foreseeing
what his office should be, and what his practice would
be, directed those that gave him his name, to give
this name Melcldscdec : as Koah, Gen. v. 29; and
Jacofi, Gen. xxv. 2G ; and Solomon, 2 Sam. xii. 24.
Of giving fit names to children, see Domest. Duties,
treat, vi. sec. 20.
Whether this name were given in his infanc}', or
after he was king, both make to the same purpose.
One implied a prediction of what should be, the other
a ratification of what was.
In the name and meaning thereof, Melchisedec is to
be considered two ways :
1. As a type.
2. As a pattern.
As a type he foreshewed two things.
1. That Christ was a true King.
2. That Christ reigned in righteousness.
Of both these, see Chap. i. 8, Sees. Ill, 112,
118.
Sec. 20. Of riffhieous kinrfs.
As Melchisedec was a pattern to future age?, his
came importetb two other points :
1. Men may be kings. Hereof see ver. 5, Sec. 8.
2. Kings must rule in righteousness. They must
so carry themselves as they may truly be called Mel-
cliisrdrcs. ' A king shall reign in righteousness,' Isa.
xxxii. 1. Hereupon the psalmist thus prayeth, 'Give
the king thy judgments, 0 God; and thy righteousness
unto the king's son,' Ps. Ixxii. 1. For this end, when
David was near his death, he giveth his son, who was
to be king after him, sundry directions for practice of
righteousness, 1 Kings ii. 3, &c.
1. Kings do, after an especial manner, bear the
image of God. They stand in his room, and reign for
him ; in which respect they are styled ' gods,' Ps.
Ixxxii. G, and ' ministers of God,' Rom. xiii. 4. They
'judge for the Lord,' 2 Chron. xix. 6.
Now God is a righteous Lord, and loveth righteous-
ness. See Chap. i. ver. 9, Sees. 114, 115.
2. Righteousness is the greatest ornament to a
kingdom that can be. It is the very glory and beauty
thereof. It makes it like unto heaven. Yea, it is the
strength and stability of a kingdom. ' Righteousness
exaltcth a nation ;' and ' the throne is established by
righteousness,' Prov. xiv. 34, and xvi. 12. When the
prophet had set down the everlasting unchangeable-
ness of Christ's kingdom, he addeth this as a reason
thereof, ' The sceptre of thy kingdom is a sceptre of
righteousness,' Ps. xlv. 6.
3. Righteousness is an especial means to maintain
peace. For all troubles, dissensions, tumults, insur-
rections, and wars, arise fi'om unrighteousness, one
way or other ; from the agents or patients. Of the
benefit of peace, see Sec. 22.
1. Kings in this especial point must shew them-
selves like to Melchisedec, and rule in righteousness.
They shall thus gain a double benefit. One in re-
gard of their persons, to themselves. The other in
regard of their place, to their people.
2. People must pray for their kings, that they may
be Melchisedecs. We have a pattern hereof, Ps.
Ixxii. 1, &c. This we may and must do with confi-
dence, because ' the king's heart is in the hand of the
Lord,' &c., Prov. xxi. 1. Pray that righteous laws
may be made, and those righteously executed. Pray
that the gospel, the rule of righteousness, may be
estabUshed ; that there may be righteous councillors,
righteous magistrates. Thus will the eyes of the
righteous Lord be upon it, to protect it, and to bless
it with all needful blessings.
Sec. 21. 0/ Christ a Prince of peace.
A second mystery is taken from the place where
Melchisedec reigned; which was Sdlem, and signifieth
peace, as was shewed ver. 1, Sec. 4. In this also was
Melchisedec both a type and a pattern.
As a type he prefigured Christ to be a King of
peace. This is he who is styled the ' Prince of peace,'
Isa. ix. G, and said to be ' our peace,' Eph. ii. 14.
As an evidence hereof, so soon as he was bom, an
Ver. 1-3.]
GOUGE OX HEBREWS.
97
heavenly host sang, * On earth peace,' Luke ii. 14.
The peace and unity of Christ's kingdom is eloquently
and emphatically set out, Isa. ii. 4, and xi. 6, &c.
Two things there be which especially declare him
to be a King of peace :
1. That peace which he made betwixt the Creator
and creatures.
2. That which he made among creatures them-
selves.
God at first made all in perfect peace. There was
a sweet harmony and consent. No discord, no dis-
sension. Creatures by sin brought all out of frame.
For,
1. God's wrath was incensed, and he made an
enemy.
2. Good angels, holding close to their Lord, proved
also enemies to such as rebelled against him, and be-
came executioners of God's vengeance upon them.
3. There was variance in man himself. All the
powers and parts of soul and body rising one against
another ; and conscience accusing and terrifying him.
4. Hatred, malice, and enmities were so betwixt
man and man, as they became wolves, tigers, lions,
yea, devils, one to another.
But Christ, being made King, made up all these
breaches. For,
1. He satisfied God's justice, pacified his wrath,
and reconciled man to God, Rom. iii. 25, and v. 8-10.
2. Christ took men, and made them members of
his mystical body ; and having so united them to
himself, made angels to be at peace with them. Col.
i. 20.
3. He communicateth his Spirit unto men, whereby
all the powers of their souls, and parts of their body,
are renewed and brought into a sweet harmony.
4. He brake down the partition wall betwixt Jew
and Gentile, Eph. ii. 14, and made all one in himself.
Gal. iii. 28, and so alters their disposition, as they
may lovingly live together, Isa. xi. 6, &c.
Obj. Christ himself saith, that he ' came not to
send peace, but a sword,' Mat. x. 34.
Ans. Three distinctions are here duly to be ob-
served.
1. Betwixt peace and peace. There is a peace of
the world, which is conspiracy of worldlings to-
gether in evil matters ; and there is a peace of Christ,
which is spiritual. The former Christ came not to
send ; the latter he gave to all his, John xiv. 27.
2. Betwixt persons and persons. Christ came not
to make wicked ones at peace with his saints ; but
saints with saints.
We must distinguish betwixt the proper end of a
thing, and a consequence following thereupon. Thus
these words, ' I came not to send peace, but a sword,'
Mat. X. 34, intend a consequence which followed upon
Christ's coming into the world. For the gospel of
Christ being a light, and professors thereof holding
out this light, thereby is discovered the darkness and
Vol. II.
lewdness of the men of this world, which they can no
way endure ; but thereupon draw the sword, and
raise all manner of persecution against those that hold
out this light. By reason of this consequence, Christ
is said not to come to send peace, but the sword.
The foresaid peace being proper to Christ's king-
dom, serves as a matter of trial, to discover who are
of the kingdom of Christ.
The subjects thereof are men of peace ; and that,
1. As they are at peace with God, reconciled to
him, and made subject to his will.
2. In that their consciences are pacified, and they
cheerfully go on in their Christian course.
3. In that the several powers of their souls and parts
of their bodies consent to do God's will.
4. In regard of their peaceable disposition ; they
pursue peace, and hurt none, Isa. xi. 9.
Peace being the property of Christ's kingdom, this
is a strong attractive to draw men unto this kingdom,
and move them there to abide. Who would not dwell
in Salem, in a kingdom of peace ? If the excellency
and necessity of that peace which Christ bringeth
were duly weighed, this would be found to be a very
great privilege. All out of this kingdom are haters
of God, and hated of him, ^iosruyiTg, liable to God's
wrath, vassals of Satan, heirs of hell ; but all in and
of this kingdom are lovers of God, and beloved of him,
(piXodioi, his children, and heirs of glory.
Sec. 22. Of righteousness and peace joined together.
The conjunction of these two prerogatives. King of
righteousness, and King o/Sa?e;«, with conjunction upon
conjunction, thus, yirs^, rr^urov /j^h, King of righteous-
ness, and after that also, 'l-rnTo, xai. King of Salem,
gives us to understand that a king of righteousness is
also a king of peace. It is said of the king which
judgeth with righteousness, that ' the mountains shall
bring peace to the people by righteousness,' Ps. Ixxii.
3. In this respect, ' righteousness and peace ' are
said to * meet and kiss each other,' Ps. Ixsxv. 10.
After the Holy Ghost had set forth the righteousness
of Christ, he addeth transcendent expressions of
peace, Isa. xi. 4-6, &c.
This ariseth partly from their endeavour after peace,
and partly from God's blessing upon their endeavour.
Great are the benefits which peace brings to a king-
dom. Therefore righteous kings seek it, and God
gives it as a blessing to them.
Of the benefits of peace, see The Church's Conquest,
see. 96.
1. This may serve as a just taxation of those that
delight in war, who are never well when they are out
of war. They will therefore pick quarrels, thinking to
get a name thereby, to live on spoils, to trample under
and triumph over others. Such are no kings of right-
eousness. They are more fit to live in wildernesses
among tigers, and other ravenous beasts, yea, in hell
among devils, than among men.
G
98
GOUGE ON HEBREWS.
[Chap. VII.
2. Hereby kings and others may testify their right-
eous disposition, namely, by love of peace; hereunto
wo aro much exhorted, Rom. xii. 18, Heb. xii. 14.
Christ would have us not only keepers of pence, but
also makers of peace, ]\Iat. v. 9. Holiness and peace
must go together. Hob. xii. 14. Neither must the
unrighteousness of others make us break peace ; nor
must love of peace make us lose righteousness.
3. Pray that these two may ever go together ; that
Molchiscdec may dwell in Salem. Pray that the wars
begun may end in peace, and that that peace may be
a peace of righteousness.
4. Be thankful to God for that peace that we have,
BO far as it meeteth with righteousness, and for the
benefits that wc enjoy thereby.
Sec. 23. Of mysteries couched under histories.
In the third verse there are four mysteries, taken
from things concealed. They are all spoken of
Melchisedec, as a type respectiveh', because they are
not by the Holy Ghost expressed. For in those
scriptures where mention is made of Melchisedec,
there is not any mention made of his father, mother,
descent, birth or death. But all those things are
spoken of Christ the truth, simply and properly.
The Syriac, though it go from the words, and from
the sense also, applied to Christ, yet in relation to
Melchisedec giveth the right sense, thus,' whose father
and mother are not written in the genealogies, nor the
beginning of his days, nor end of his life.
A learned interpreter of the New Testament thus
translates it,^ who was of an unknown father, &c.
This phrase, without descent, thus,* The original of
whose stock cannot be declared.
Though these may shew the meaning of the words
as applied to the type, yet they lose the emphasis of
them, and obscure the mj'steries contained in them.
Ohj. There are many men mentioned in Scripture,
whose father, mother, descent, birth, and death are
not recorded in Scripture, as Obadiuh, Habakkuk,
Haggai, Malachi, and others.
^713. The parentage, kindred, birth, and death of
these, and sundry others, are passed over, because
there was no great end of knowing them. But these
were concealed in the history of this man, purposely
to imply a mystery.
Quest. How may we know this ?
Ans. Because the apostle, who was guided by the
same Spirit that Moses and David were, hath ob-
servx'd as much. For the Spirit knoweth his own
meaning. If one inspired by the Spirit of Gt)d*had
not revealed this mystery, all the private spirits of
men that ever were could not have found it out, for
* Cujus nee pater, nee mater scripti sunt in genealogiis,
&C. — Tremel. interpr.
' Ignoti patris, ignotre matris, &c. — Sic Beza de Erasmo.
' ayfuaxiyttrti. Cujus gcueris origo uoQ posslt Teddl.
— Erasm. Annot. in loc.
it is a deep mystery, and as closely couched in the
history as ever any was.
Wo may learn hereby diligently to compare the Old
and New Testament together ; thus may many pro-
found mysteries be discovered. Thus thou shalt find
the ark, 1 Peter iii. 21, the cloud, the lied Sea, the
rock and manna, 1 Cor. x. 2, 3, to be such sacra-
ments as ours. Thus thou shalt find the two children
of Abraham, one born of a bond-woman, the other of
a free-woman, to set forth children of the flesh, and
of the spirit ; and their two mothers, the two testa-
ments. Gal. iv. 24, &c. Thus shalt thou find many
legal rites and ceremonies applied to their proper
truth and substance ; and many dark and obscure
prophecies clearly revealed and opened.
Sec. 24. Of mysteries spoken of Melchisedec applied
to Christ.
The first three Greeks words, a^arwp, a/Mf/rup, aysvia-
Xoyi^Tog, translated, * without father, without mother,
without descent,' are here only used in the New Testa-
ment. They are all compound words, and that with
the privative preposition, that implieth a plain nega-
tion of a thing, •
1. This without father must needs be applied to
the human nature of Christ, For as God, the second
person in sacred Trinity, he is the Son of the first
person, which is his Father, John v. 17. But as man
he had no proper father, he was born of a pure virgin,
Isa. vii. 14 ; Mat. i. 23 ; Luke i. 35. As for Joseph,
the husband of his mother, it is said, that he was
* supposed' to be his father, Luke iii. 23, and that to
hide this great mystery from such as were obstinately
malicious.
2. This epithet, icithout mother, must needs have
reference to Christ's divine nature ; for we shewed be-
fore, that as man, he had a mother, he was born of
the virgin Mary. The history of his birth is distinctly
set down by the evangelists. But it is blasphemy
to think that, as God, he should have a mother. The
great Lord of heaven and earth is not like the gods of
the heathen, who were imagined to have their wives,
and some of them to be born of mothers.
Ohj. The virgin Mary is styled '^ioroxog, Deipara,
the mother of God.
Ans. That is, by reason of the hypostatical union
of his two natures, in which respect that which is
proper to one nature is attributed to the other. Thus
the * Son of man' is said to be 'in heaven,' John
iii. 13, because the divine nature, to which Christ's
human nature was united, was in heaven. So God is
said to purchase the church ' with his own blood,'
Acts XX. 28, because the blood of that human nature,
which was united to the divine, was shed to that end.
3. This epithet, icithout descent, or without pcdigi'ee,
or without kindred, must also be meant of his divine
nature, in reference whereuuto he had no ancestors,
no posterity. In reference to his human nature, both
Vek. 1-3.]
GOUGE ON HEBREWS.
99
Matthew and Luke set down his distinct genealogy,
Mat. i. 1, &c., Luke iii. 23, &c. In regard of his
divine nature he was begotten of his Father, by an
eternal, unalterable, unconceivable generation.
4. The last mystery consisteth of two branches :
one, that he had no beginning of clays ; the other, nor
end of life. These two set down a true proper eter-
nity, without beginning and end. See hereof The Ex-
planation of the LonVs Prayer, sec. 224.
This most properly and principally is to be taken
of his divine nature. As God, he is ' Alpha and
Omega,' Rev. i. 8.
Of Christ's eternity, see Chap. i. Sees. 129, 143,
145.
Christ, as man, had his beginning in the virgin's
womb, after many hundred generations had passed
in the world, even in the 8928th year of the world ;
and about thirty-four years after, there was an end of
his mortal life in this world, for he was crucified,
dead and buried. Indeed, he arose again from the
dead, ascended into heaven, and there ever liveth
and abideth in his human nature, so as in heaven he
hath no end of life, but on earth he had. From the
foresaid mysteries applied to Christ, we may infer
these orthodox positions :
1. Christ is true God, without mother, &e.
2. This true God was not a made God, but eternal,
without beginning. He had ' neither beginning of
days nor end of life.' •
3. Christ was true man, ' a son of man.'
4. This true God and true man is one person, even
as the type Melchisedec was one. For the same
person that, as God, was without mother, was also,
as man, without father.
5. This person, God-man, is high-priest in both
his natures ; for Melchisedec, that high-priest, was in
reference to Christ's human nature, without father ;
and in reference to his divine nature, without mother.
Most of their heresies which are mentioned. Chap.
ii. 14, Sec. 140, are by these mysteries apparently
refuted.
The foresaid mysteries, as in the truth and proper-
ties of them they belong unto Christ, who is our true
high priest, are of singular use to strengthen our faith
in and about his priesthood. For,
1. Knowledge of his manhood maketh us the more
boldly and confidently to fly unto him, he being such
an one as hath experience of our infirmities and ne-
cessities in himself.
2. Knowledge of his Godhead makes us more per-
fectly to rely upon him, and to trust unto him ; for
hereby we are assured that he is able to help.
3. Union of his two natures in one person strength-
eneth our faith in his obedience, death, sacrifice,
resurrection, and merit of all ; for hereby we are
assured that he is of infinite power, and that what he
did and endured for us is of infinite value and worth.
4. His exercising of his priesthood in both natures,
as he was God-man, maketh us with greater con-
fidence to go to him, and to rest upon him, and to
prefer him before all others, and to account him the
only sufficient Mediator.
Sec. 25. Of resemhlances of Christ before his incar-
nation.
Upon the fore-mentioned privileges the apostle
maketh this inference, that Melchisedec was made
like unto the Son of God. This inference the apostle
bringeth in with this conjunction of opposition or
discretion, ds, but ; as if he had said. Though Mel-
chisedec were a true man, yet in his singular prero-
gatives he was made like unto the Son of God. The
word dipC)}fi,oio}f/,si/og, translated made like, is here only
used. It is a compound. The simple verb o/JjOiom,
signifieth to liken one thing to another. Mat. vii. 24.
The preposition a.'rh, wherewith the verb here used
is compounded, signifieth to. In this composition
the word signifieth to represent the very form of
another thing. Thus did Melchisedec, in the fore-
said prerogatives, set out the very form and excel-
lency of the Son of God. Jesus Christ is here meant
by ' the Son of God.' See Chap. i. 2, Sec. 15.
Hereby we see that God of old gave visible types
and resemblances of his Son, and that before he was
exhibited in the flesh.^ Melchisedec was a mere true
man, yet was he so set forth as he bare a resemblance
of the Son of God. In other respects, Aaron and
other priests, Moses and other prophets, David and
other kings, were special types and resemblances of
Christ. So were all the sacrifices, and especially the
paschal lamb, 1 Cor. v. 7 ; so the ark, 1 Pet. iii. 21 ;
so the Red Sea, the cloud, manna, and the rock,
1 Cor. X. 2, &c., and sundry other types.
God gave beforehand such resemblances of his Son
for the good of his church in those ages ; even to
support their faith, and uphold their hope, till the
fulness of time should come ; that, when it was come,
they might the more readily embrace and receive that
truth, and more confidently rest upon it.
1. Herein the great and good care of God over his
church is manifested; for though, in his unsearchable
wisdom, he suffered many ages to pass before his Son
was exhibited, yet he took such order for his church
that was on earth before that fulness of time, as it
should have means to partake of the benefit of those
things which Christ should do and endure in that
fulness of time. It is therefore said of those that
lived many hundred years before that fulness of time
was come, that ' they did all eat the same spiritual
meat, and did all drink the same spiritual drink,' even
the same that we do. For, by way of explanation, he
addeth, ' They drank of that spiritual rock that fol-
lowed them, and that rock was Christ,' 1 Cor. x. 3, 4.
In this respect it is said of Abraham that he ' rejoiced
* See Chap. viii. 5, Sec. 13.
:()()
GOUGE ON HEBREWS.
[Chap. VII.
to see Christ's day; aud tbat he saw it, and was ghid,'
John viii. 50.
The like care doth God shew over his church even
now, now that the Son of God is taken into heaven;
for wo still enjoy his ministers, who are in his stead
to us, 2 Cor. V. 20, and his sacraments ; both the
sacrament of regeneration and of spiritual nourish-
ment ; yea, also the benefit of his promise to be
amongst us. Mat. xviii. 20, even to the end of the
world, Mat. xxviii. 20. Wherefore as saints that lived
before Christ was exhibited used priests, sacrifices,
and other types of Christ before he was exhibited, so
must wo use his ministers, sacraments, and other
ordinances now, after he is taken from us, as memo-
rials of him.
Sec. 26. Of Christ's everlasting priesthood prefigured
in M licit isidi'c.
The most especial and principal thing wherein Mel-
chisedec was made like unto the Son of God was in
this, that he ahidc(h a priest coutinualli/.
In regard of the history concerning Melchisedcc,
this is to be taken, as the former points were, in the
former part of this verse.
Mclchisedec is said to * abide a priest continually,'
because the history which declareth him to be a priest
maketh no mention either of the beginning of his
priesthood or of the ending thereof. Thus was he
said before to have ' neither beginning of days nor
ending of life.'
There are two words that set forth the eternity of
Christ's priesthood, in reference to the time future,
which is beyond all determination or end, and in
I'eference to the continuance thereof, without interrup-
tion or intermission.
The Greek word fj.mi, translated dbideth, significth
the continuance of a thing. Mat. xi. 23.
The other phrase, £/"; ro bir,\>v/.i:, translated con-
tinualhj, is another than that which is before translated
for ever, ci; rov ct/im. Chap. v. G. This word here
nsed is a compound. The simple rnv/.eg, protentum
in lonffitmlinem, signifieth a long continuance. The
preposition bia, wherewith this is compounded, sig-
nifieth throwjh. Thus the word compounded with it,
bir,)iiy.i;, continua seric in j'erpetuum tcndens, signifieth
a continuance tkrout/li pierijctuitif, so as there is no
intermission, no determination of the thing.
This applied to Christ the truth, whereof Melchi-
sedcc was a type, setteth out three points.
1. That Christ was a true priest. See Chap. ii. 17,
See. 172.
2. That Christ's priesthood continueth for ever.
See Chap. v. G, Sec. 29.
3. That Christ continually executetb his priesthood
without intermission.
In this respect, as a priest, he is said to * continue
ever,' and to ' have an unchangeable priesthood,' aud
* ever to live to make intercession for us,' vers. 24, 25.
In regard of the continual cfllcacy of Christ's priest-
hood, it is said that ' he oll'ered one sacrifice for sin
for ever,' or continually, and to perfect continually, sig
TO biTivixsg, them that are sanctified, Heb. x. 12, 14.
Christ is in this respect as a spring that continually
floweth forth.
There is in men a continual spring of corruption,
which from time to time defileth them ; so as they
need continually to be cleansed. They also by their
continual sins continually provoke God's wrath ; so
as they have need of a continual priest, to make con-
tinual atonement for them.
On this ground we have just cause on all occasions
to look unto Jesus, to behold him our priest making
continual intercession for us. A point this is of
singular comfort.
Sec. 27. Of the bread and toine uhich Melchisedec
hroiKjJit forlh.
Papists do here infer another mystery about the
priesthood of Melchisedec, namely, that the bread and
wine which he brought forth was the sacrifice proper
to the order of his priesthood, aud prefigured the
body aud blood of Christ, which the}' say is com-
prised in their mass under the show of bread and
wine.^
Ans. If this were such a mystery, why did the
apostle, in setting out so many mysteries as he did
about Melchisedec, make no mention at all of this,
which, as they say, is the greatest and most pertinent
to Melchisedec's priesthood ?
Bellarmine is forced in answer hereunto to say,
that it was nothing to the apostle's purpose to make
mention of it here.-
What! is it nothing to the purpose of him that
sets down a special order of priesthood, to declare the
special sacrifice that belongeth thereunto, aud to give
notice thereof to the Christian church ?
It was too deep a mystery, saith Bellarmine, for
the Hebrews.^
Ans. Was it deeper than those other mysteries
which he mentioneth, ver. 2, and sundry others, in
other parts of this epistle ?
The truth is, that the thing itself, as they would
have people to believe it, that the very body and
blood of Christ, under the visible show of bread and
w^ine, is oHered up for a true, real, propitiator}^ sacri-
fice, is a mere mockago, apparently against Scrip-
ture, against reason, against sense.
1. The Scripture ailirmeth that the body of Christ
is in heaven, and there must continue until the times
of restitution of all things. Acts iii. 21.
2. lieason tells us that a true body cannot be in
divers places at once. But by their position the
' Bt'llarm. ilo Missa. lib. i, c. G.
* 1(1 11(1 propositum ejus non faciebat.
^Mystcriuui altiua erat, quam ut ab illis capi tunc posset.
Vek. 1-3.]
GOUGE ON HEBREWS.
101
body of Christ must be in millions of places at the
same time.
3. Sight, taste, smell, and feeling, tell men that
that which they eat and drink at the sacrament is
bread and wine : to say it is flesh and blood is
against all those senses.
Papists press this phrase, * he brought farth bread
and wine,' as signifying an offering up of bread and
wine.
Ans. 1. To hing forth doth not properly, nor
necessarily in that place, import an offei'ing up.
2. It was shewed (Sec. 8) that the bringing forth
of bread and wine there, did declare a royal enter-
tainment of Abraham and his army.
3. This was brought in the history, as an act of
Melchisedec's kingly office, rather than of his priestly.
Papists reply that there was no need of refreshing
Abraham's army, which had got great spoils.
Ans. 1. Though Abraham might not need such
entertainment, yet Melchisedec might in good respect
testify his bounty to Abraham.
'2. Though there might be great spoils, yet they
might want victuals.
3. Abraham might rather choose to have his army
refreshed with Melchisedec's provision, than with the
spoils that belonged to the king of Sodom, Gen.
xiv. 23.
They further say, that if bread and wine were not
Melchisedec's sacrifice, there is no mention of any
sacrifice at all : whence it would follow that he should
be a priest without sacrifice.
Ans. That would not follow. He might have
sacrifices belonging to his priesthood, though they
were not there mentioned ; besides, though his order
were another order than Aaron's, yet such sacrifices
might belong to his priesthood as belonged to others'
priesthood.
If bread and wine had been Melchisedec's ofiering,
it had been most improper to bring them forth to
Abraham ; they should have been brought forth to
God.
This improbable supposition of Melchisedec's offer-
ing up bread and wine, is too sandy a foundation for
such a Babel as tran substantiation is to be built upon.
Sec. 28. Of the resolution o/ Heb. vii. 1-3.
Ver. 1. For this Melchisedec, king of Salem, priest
of the most high God, irho met Abraham returning from
the slaughter of the kings, and blessed him ;
2. To whom also Abraham gave a tenth part of all :
first being, by interpretation. King of righteousness, and
after that also, King of Salem, uhich is King of peace :
3. Without father, icithout mother, without descent,
having neither beginning of days nor end of life ; but,
made like unto the Son of God, abideth a priest con-
tinually.
The sum of these three verses is, the excellency
of Melchisedec's priesthood. Hereabout observe,
1. The inference, in this causal particle for. Ver.
1.
2. The substance : which is, 1, propounded ; 2,
illustrated, ver 3.
Of the substance propounded, there are two parts :
1. An historical narration of some passages.
2. A mystical application of others.
About the historical narration, there are two points.
One concerns Melchisedec ; the other, Abraham.
Three points concern Melchisedec :
1. His name.
2. His functions. These are two :
(1.) Kingly, amplified by the place, King of Salem.
(2.) Priestly, ampHfied by the Lord, whose priest he
was.
This Lord is described,
(1.) By his nature, God.
(2.) By bis sovereignty, Most high.
(3.) By his actions. These are of two sorts :
1. Regal: he met Abraham. Amplified by the
victory which Abraham got.
This victory is described two ways :
(1.) By Abraham's return from the wars.
(2.) By the slaughter of the kings.
2. Priestly : he blessed him.
The act which concerned Abraham was an act of
piety mixed with gratitude.
In setting it down are noted, 1. The person, Abra-
ham.
2. His kind of act, gave.
3. The subject matter, the tenth part. This is
amplified by the extent : of all.
The mystical application is of two sorts :
1. An interpretation of things expressed.
2. A manifestation of things concealed.
Two things are interpreted ; 1. Melchisedec's name.
2. The city of his kingdom, Salem.
Five things concealed are in a mystery observed.
1. Without father. 2. Without mother. 3. With-
out descent. 4. Without beginning 5. Without end.
The illustration of the foresaid points is,
1. Generally expressed, made like unto the Son of
God.
2. Particularly exemplified, abideth a priest con-
tinually.
Sec. 29. Of observations raised out ofHeh. vii. 1-3.
I. Deep mysteries must be explained. This causal
particle for sheweth the reason why the apostle doth
unfold this mystery of Melchisedec, because he had
imphed that it was a deep mystery, Chap. v. 11. See
Sec. 2.
II. Melchisedec was an especial type of Christ,
This is the general sum of all.
III. A king is a luarrantable function. It is war-
ranted in the example of Melchisedec. See Sec. 3.
IV. Kings have their special jurisdiction. So was
Salem to Melchisedec. See Sec. 4.
102
GOUGE ON HEBREWS.
[Chap. VII.
V. True priests ore priests of God. Such an one
was Melchiscdec. See Sec. 5.
YI. God is the Most lliyh. This is his title. See
Sec. 0.
VII. Mdchisedec xoas hath Idng and j)i'iest. Both
these functions are here expressly attributed to him.
See Sec. 7.
VIII. Kindred in distress are to he succoured.
Abraham succoured Lot his kinsman. See Sec. 10.
IX. Nei(jhhoiirs oiiyht to congratulate one another s
rictorif. So did Melchisedec, Abraham's neighbour.
See Sees. 3, 11.
X. Refreshing is to he afforded to soldiers. So did
Melchisedec to Abraham's soldiers. See Sec. 8.
XI. Enemies in war may he slain. The slaughter
here mentioned is of such. See Sec. 9.
XII. Kings in war are not free from slaughter.
Kings are here said to be slain. See Sec. 9.
XIII. Pious salutations are commendahle. Mel-
chisedec's blessing was in the general a salutation.
See Sec. 13.
XIV. Ministers have an especial poioer to hless peo-
ple. Melchisedec, as a minister of God, blessed
Abraham. See Sec. 14.
XV. Christ hlesseth the faithful. This is inferred
from the type. See Sec. 15.
XVI. Tenths were of old paid to God's ministers.
Abraliam paid them to Melchisedec. See Sees. 10, 17.
XVII. 3linisters of the tvord must he maintained hy
people. This is gathered fi'om the general equity of
tithes. See Sec. 18.
XVIII. Strange tongues are to he inteiprcted. This
phrase, hy interpretation, intendeth as much. See
Sec. 19.
XIX. Kings must he righteous. This is the mean-
ing of Melchisedcc's name. See Sees. 19, 20.
XX. Kings must he peaceahle. This is implied
under this word Salem. See Sec. 22.
XXI. Christ was a King of righteousness and 2')eace.
He was the truth of both these. See Sec. 21.
XXII. Matters concealed may he mysteries. Here
is an instance given of many particulai's. See. Sec. 23.
XXIII. Christ as man tvas %v it! i out father.
XXIV. Christ as God ivas tvithout mother and
descent.
XXV. Christ was God eternal. These were the
truths of the things concealed. See Sec. 24.
XXVI. There wereresemhlances of Christ hefore his
incarnation. Melchisedec is here said to be like
him. See Sec. 25.
XXVII. Christ toas the Son of God. Christ is here
meant under that title. See Sec. 25.
XXVIII. Christ is a perpetual priest. He SO ahidcth
continually. See Sec. 26.
Sec. 80. Of considering weighty points especially
ahout Christ.
Ver. 4. Now consider hov great this man was, unto
xvhom even the patriarch Abraham gave the tenth of the
spoils.
The apostle having set forth Melchisedcc's excel-
lency in himself, proceodeth to amplify the same in
reference to others ; and first preferreth him before
Abraham, from whom Levi, the head of all legal
priests, descended.
Because Melchisedec was an especial type of Christ,
and Abraham, the father of all the Jews, was counted
by them the most excellent among them, the apostle
adviseth to consider this argument of Melchisedcc's
excellency above Abraham's.
The word ^)iusiTT£, translated consider, doth pro-
perly belong to the bodily eyes, and is usually trans-
lated to see, ':)-u^rjffai, Mat. xxviii. 1. It implieth a
fast fixing of the eyes upon a thing, and is translated
beheld, Mark xii. 41.
The word being applied to the mind, it signifieth a
serious pondering of a matter, and is translated j?er-
ceive, John xii. 19, or consider, as here.
It being here implied to the truth of the type, it
implieth that we should with both the eyes of the
soul, understanding, and faith, behold or consider
Christ. So then, such points as set forth, in general,
weighty matters, and, in particular, the excellencies
of Christ, are seriously to be pondered. Hereof see
more. Chap. iii. 1, Sees. 21-23.
Sec. 31. Of the greatness of Melchisedec.
The relative oWog, thus translated, this man, hath
reference to Melchisedec.
It is sometimes used in scorn and derision. To
manifest as much, our EngHsh useth to add this word
fellow ; thus, this fellow. Mat. xii. 24, Acts xviii. 13.
And sometimes in honour, as where the penitent thief
said of Christ, * This man hath done nothing amiss,'
Luke xxiii. 41. So here. The apostle, therefore,
thus exprcsseth his excellency, 7rr,>Jy..o;, how great.
This is the interpretation of one Greek word, which
is used interrogatively and indefinitely. It here im-
plieth such an excellency as occasioneth much admira-
tion.
I find this word only here and Gal. vi. 11. Another
like word, tiXikoc, of the same stem, diflering only in
one letter, is used in the same sense, Col. ii. 1, James
iii. 5.
A correlative, rTjXixdvToc, derived from the same
root, and translated so great, is used. Chap. ii. 3, Sec.
21. All of them carry a great emphasis, and imply
a surpassing excellency.
Melchisedec is hereby implied to be the greatest
among men.
I need not seek after more arguments than the
apostle hath used in the former verses. lie was espe-
cially the greatest, in that he was such a type of Christ,
as none ever the like, before, or after him.
We may therefore well use this note of admiration,
how great ! If we may use it of the type, much more
Ver. 4.]
GOUGE ON HEBREWS.
103
of the truth, Christ himself. See more hereof, Chap,
ii. 17, Sees. 173, 174.
Take notice, by the way, of the blasphemous arro-
gancy of papists, who make their mass priests to be
after the order of Melchisedec.
Thereby they would make them the greatest of
men. They do much hereby infringe the apostle's
argument, and pervert his main intent. If the prero-
gatives of a priest, after the order of Melchisedec
(expressly set down, vers. 2, 3), be duly weighed, we
shall find it a blasphemous institution to induct any
mere man thereinto.
Sec. 32. Of Abraham a patriarch.
The argument whereby the apostle proves the great-
ness of Melchisedec, is Abraham's inferiority to him.
The Jews counted Abraham the greatest among men.
If therefore there were one greater than Abraham,
how great must he needs be !
Of Abraham's excellency, see Chap. vi. 13, Sees.
91, 92.
As an amplification of Abraham's greatness, this
title, patriarch, is attributed unto him.
Patriarch, 'nar^tupy^rig, is a noun compound. The
first simple noun whereof it is compounded, 'xarri^,
signifieth father ; and the other, a^-x/i, lyrincipiwn,
imperium, beginning, or principality. Thus it im-
plieth the first or chiefest father ; or, the first and
the chiefest of fathers, '^aT^id^^rjg, quasi, ci.P'^m ruv
•TrarsoMv, princeps piatrum.
In the New Testament it is attributed, as to Abra-
ham here, so to the twelve sons of Jacob, Acts vii.
8, 9 ; and to David, Acts iii. 29.
Abraham is called patriarch, because he was the
first father of the stock of the Jews.
The twelve sons of Jacob were so styled, because
they were the first heads and fathers of the twelve
several tribes.
David had this title given him for excellency's sake,
because he was a prime and principal father, or because
he was the head and father of that stock whereof Christ
as King should descend ; or, some will have it, because
the Sanhedrim, or senate of the Jews, were of his stock,
and he the head thereof.
In the church of Christ under the gospel, which was
a spiritual family, bishops were called by a Greek
name itairai, which signifieth /ai/iers, and archbishops
were called patriarchs, the chief of those fathers.
But when the number of bishops and archbishops
increased, this high title patriarch was restrained to
four chief archbishops : one at Rome, another at Jeru-
salem, the third at Antioch, the fourth at Alexandria.
In process of time, when the emperor had his seat
at Constantinople, that city also had a patriarch.
All these continued with a kind of equal dignity, till
the pride of Rome grew so great, as the bishop thereof
would endure no mate, and thereupon had a new style,
pa'pa universalis, universal pope.
To return to the point in hand, this title patriarch
doth much illustrate the dignity of Abraham, which
much tendeth to the magnifying of Melchisedec's excel-
lency, in that such a patriarch as Abraham was inferior
to him.
Sec. 33, Of Melchisedecs receiving tithes as a
superior.
The particular act whereby Abraham's inferiority to
Melchisedec is demonstrated, is thus expressed, Ss^taTjji/
Umzs, gave the tenth. This was before set down, ver.
2, Sees. 16, 17. Our English useth the same words in
both places, but the Greek hath two distinct verbs.
The former, J.as^/frs, properly signifieth to distribute,
as was shewed ver. 2, Sec. 16, which is a part of pru-
dence. This other word tduzs, signifieth to give, and
that freely, cheerfully, which is a sign of love.
Both of them are appHed to the same person, in the
same act, and set out the prudence of his mind, and
cheerfulness of his spirit, in what he did. Thus was
his act the more commendable and acceptable.
Commendable through his prudence ; acceptable
through his cheerfulness, ' for God loveth a cheerful
giver,' 2 Cor. ix. 7. Herein David shewed himself a
son of Abraham, 1 Chron. xxix. 17. Let us all so do.
Of giving tithes, see ver. 2, Sees. 16, 17.
This act of Abraham's giving a tenth to Melchisedec
implieth an inferiority in Abraham, that gave the tenth,
and a superiority in Melchisedec, who received it, be-
cause the tenth was an holy tribute, due to God, and
so it was paid by Abraham. His paying it to Melchi-
sedec sheweth, that he gave it unto him as God's
priest, standing in God's room, and in that respect
greater than himself. A king's deputy is in that respect
greater than those who are under the king.
Quest. 1. Was this the only end of tithes, to imply
superiority in them that received them ?
Ans. No ; there were other reasons why Levites
under the law received them : for the tribe of Levi,
which had as great a right to a part of the land of
Canaan as any other tribe, had none allotted them,
upon this very ground, because they were to receive
tenths of the people. Besides, they spent all their
time and pains in and about those public services
which by the people were due to God. As a recom-
pence thereof, they received the tenth of the people.
But these, and other like reasons, tended not in this
place to the scope of the apostle ; therefore he passeth
them over, and insisteth only on this point of inferiority
in giving, and superiority in taking tenths.
By the way, we may hereby learn to have an especial
eye to what we have in hand, and to pass by other
matters which might otherwise hinder us therein.
Quest. 2. Are all that receive tenths greater than
they who give them ?
Ans. 1. In this particular, as they who receive tithes
receive them in God's stead, and as an homage due to
God, they are greater than they of whom they receive
lot
OOUGE ON HEBREWS,
[Chap. VII.
them ; yet not in outwartl estate and condition. Kings
were not exempted from paying tenths ; yet in their
outward and civil state they were superior to priests,
for Solomon a king put one high priest out of his
place for misdemeanour, and set another in his room,
1 Kings ii. 85 ; and Hezekiah calleth priests and
Levites his sons, which is a title of inferiority in them
that are so styled.
: It was an undue consequence of Pope Boniface to
infer that popes arc greater than kings, because kings
pay tenths unto them.
This Boniface was the eighth of that name, who was
that pope of Rome, of whom it was said. He entered
as a fox, ruled as a wolf, and died as a dog.
The non-consequence gi'ounded upon the text we
have in hand, is manifest by these particulars.
1. The pope of Rome hath no right to take tenths
of kings of other nations. It is a proud usurpation of
the pope to demand it, and a slavish subjection in
kings that yield it.
2. Receiving of tenths implieth no superiority in
civil and secular affairs.
3. There is a vast difference betwixt Melchisedec
and other ministers of God about receiving tithes.
Abraham paid tenths to Melchisedec, as he was an
extraordinary priest and type of Christ ; and as a public
testimony of that homage he owed to Christ, the great
High Priest. But tenths are paid to other ministers
for their maintenance.
4. The foresaid argument makes no more for the
pope than for the meanest parson, or vicar of a pa-
rochial church.
5. By that argument an ordinary parson or vicar
might be greater than the pope, for if the pope had
land within the parsonage of the meanest parson, he
must pay him tithes.
But to leave this point, the main scope of the apostle
in setting forth the greatness of Melchisedec, is to
commend unto us the greatness of him and his
priesthood that was typiiied by Melchisedec and his
priesthood ; that is, the greatness of our Lord Jesus,
who, without comparison, is the greatest priest that
ever was. Hereof see Chap. ii. 17, Sec. 173.
Sec. 84. Of r/irinrj the lest to God.
The subject matter, out of which Abraham is here
said to pay the tenths, is thus expressed, of the spoils.
Tlie Greek word axffoOivia, translated s^wils, it is here
only used in the New Testament. It is compounded
of two nouns : the former, dy.pov, signilieth the top or
uppermost part of a thing ; it being applied to the
finger, is translated the tip thereof, Luke xvi. 24. It
also signifieth the uttermost part of a thing, and applied
to the earth it is translated the uttermost part, Mark
xiii. 27.
The other word, ^ig, vel ^/V, acervus, signifieth an
heap ; so as to join them together, the Greek word here
used being of the plural number, signifieth the tops,
or uttermost parts of heaps. It is used to set forth
first fruits, which were wont to be taken from the tops
of such heaps of fruits as were taken from the earth
and laid together. The tops of such heaps are com-
monly the best.
By heathen authors it is commonly taken for so
much of the spoils as were dedicated to their gods.
The apostle here useth the word as fit to his purpose ;
answerably most interpreters translate it spoils.
The tenth of spoils were given to God's priests, on
these grounds :
1. That people might shew their willingness to give
part of all they had to God's ministers, according to
the equity of that rule which is prescribed by the
apostle. Gal. vi. 6.
2. Upon a good persuasion, that people are blessed
in their undertakings by the prayers of God's minis-
ters.
3. In testimony of their acknowledgment of God's
providence in giving them good success, whereby they
obtained the spoils that they have.
The things which the other authors comprised under
the Greek word here used were commonly the best,
for the best things are to be given to God. * Abel
brought of the firstlings of his flock, and of the fat
thereof unto the Lord,' Gen. iv. 4. The beast that
had a blemish was not to be sacrificed to the Lord,
Deut. XV. 21.
1. God is worthy of the best, for we have all from
him.
2. That which is dedicated to God is best employed.
Herein is manifested the deceitfulness of their heart,
and undue respect towards God, who seem to give
something unto God, but of the worst that they have ;
and that in ministers' allowance, in setting apart some
of their children to the ministry, in works of piety, of
charity, and other like things.
Let us be otherwise minded, and as we desire to be
accepted of God, give him the best we have, even our
souls, our hearts, our strength, the best of our time,
the towardcst of our children, the best of our fruits,
and the like in other things.
Sec. 35. Of the resolution o/Heb. vii. A, and ob-
servations raised from thence.
The sum of this verse is a proof of Melchisedec's
greatness.
Hero observe, 1. The manner of propounding it.
2. The matter.
The manner is in two branches,
1 . By calling them to consider what he was.
2. By way of an indefinite interrogation, how great
this man was. The matter sets out Abraham's in-
feriority to Melchisedec.
Of this there are two parts :
1. A description of his person.
2, Declaration of his act of inferiority.
The person is described.
Ver. 5-7.]
GOUGE ON HEBREWS.
105
1. By his name, Abraham.
2. By his dignity, patriarch.
His act is set out, 1. By the manner, gave, which
implies readiness.
2. By the measure, tJie tenth.
3. By the subject matter, spoils.
Doctrines.
I. Weighty matters must he ivell weighed. Consider,
saith the apostle. See Sec. 30.
II. Ilelchisedec was su'per-exceUently great. This
emphatical expression, how great this man was, im-
plies as much. See Sec. 31.
III. Tenths of old were paid. Abraham paid them
to Melchisedee. See ver. 2. Doct. 16.
IV. What is given to God's ministers must he cheer-
fidly given. See See. 33.
V. Abraham was a patriarch. He is so expressly
styled. See Sec. 32.
VI. Just titles may he given to men. Patriarch was
Abraham's just title. See Sec. 32.
VII. To receive tenth is an act of superiority. Here-
by Melchisedee is proved to be greater than Abraham.
See Sec. 33.
VIII. Victories are to he ascribed to God. This did
Abraham by giving of the spoils to God's priest. See
Sec. 34.
IX. 1 he best is to he given unto God. The Greek
word translated sp)oils importeth as much. See
Sec. 34.
Sec. 36. Of the main scope of verses 5, 6, 7.
Ver. 5. And verily tlieythat are of the sons of Levi,
who receive the office of the priesthood, have a com-
mandment to taJce tithes of the people according to the
law, that is, of their brethren, though they come out of
the loins of Abraham :
6. But he, luhose descent is not counted frotn them,
received tithes of Abraham, and blessed him tiiat had
the promises.
7. And, without all contradiction, the less is blessed
of the better.
In these three verses there is a confirmation of the
former argument, whereby the greatness of Melchisedee
above Abraham was proved. That argument was
taken from Abraham's giving tithes to Melchisedee.
See Sec..33.
The confirmation of that argument is taken from
that which in logic is called a minori, the less. In
setting down this confirmation, there is a double dif-
ference of persons manifest.
1. A difference of the persons that received tithes.
2. A diflerence of the persons who gave tithes, or
of whom tithes were received.
1. The persons that received tithes, being the sons
of Levi, were of the same stock that the other Israel-
ites who paid tithes were. But Melchisedee was
not so. •
2. The Levites received tithes of the children of
Abraham. But Melchisedee received tithes of Abra-
ham himself.
Two arguments out of the apostle's words may be
gathered for confirmation of the former proof of
Melchisedec's greatness, and thus framed :
Arg. 1. If among them that are brethren coming
from the same stock, they who receive tithes, are in
that respect the greater, then much more he whose
descent is not counted among them of whom he re-
ceived tithes ;
But the Levites, who received tithes of their brethren,
were in that respect greater than their brethren ;
* Therefore Melchisedee, whose descent is not from
them of whom he received tithes, must needs be
greater.
Arg. 2. He that receiveth tithes of the head and
stock, is greater than they who receive tithes of the
branches, that sprout out of that head and stock ; but
Melchisedee received tithes from Abraham, the father
and stock of the Levites, who received tithes of the
children of Abraham ;
Therefore Melchisedee is greater than the Levites.
There are that make the first verse to contain an
objection against the apostle's former argument, taken
from Melchisedec's receiving tithes of Abraham, to be
thereupon the greater, and an answer to be made to
this objection in the sixth verse.
They make the objection to be this :
Object. The sons of Levi received tithes of the other
Israelites, yet were not thereupon greater, for they
were all brethren. Therefore Melchisedec's receiving
tithes doth not argue him to be greater.
In answer to this objection, they say that the apostle
granteth it to be true of the Levites, that their receiv-
ing tithes argued no superiority of them over the
other Israelites, but that he denieth the consequence,
namely, that thereupon it should follow, that Melchi-
sedec's receiving tithes of Abraham did not argue him
to be greater than Abraham, and that for two reasons
here alleged : one, because Melchisedee was not
counted to be of the same stock that Abraham was.
But the Levites and other Israelites were all brethren
of the same stock.
The other, because the Levites had a commandment
to receive tithes ; so as their brethren were bound by
the law to pay them. But Abraham was bound by no
such law. He gave tithes to Melchisedee voluntarily,
in testimony of his reverence, subjection, and in-
feriority to Melchisedee, therefore Melchisedec's re-
ceiving of tithes may argue a superiority, though the
Levites' receiving tithes do argue no such thing.
I take the apostle's confirmation of his former argu-
ment to be most especially here intended.
Sec. 37. Of those sons of Levi that were priests.
The Greek adverb iJ^v, translated verily, is oft used
merely in reference to the adversative conjunction bi,
translated but, which is used ver. 6, whereunto this
lOG
GOUGE ON HEBREWS.
[Chap. VII.
hath reference. Sometimes it is a note of strong aflSr-
mation ; so it is used Chap. iii. 5, Sec. 50, and Chap. vi.
16, Sec. 115. Other times it is used as a mere ornament
of the Greek tongue, and is not translated in English,
as Chap. i. 7, and in 2d and 8th verses of this chapter.
So hero it may be taken as a mere ornament. If it
ho further taken as a note of asseveration, it implieth,
that the point here spoken of is the more thoroughly
to he weighed, as a matter most certainly true.
This phrase, ix ruiv v'lXiv Aiul, thei/ that are of the
sons of Levi, doth in general imply the posterity of
Jacob's third son.
The notation of this name ''"i?, Aey/', Levi, is expressly
given, Gen. xxix. 3-1. It appeareth that Jacob had
taken more delight in Rachel's company than Leah's.
But by this third son, God's blessing being manifested
in making Leah fruitful, when her sister was barren,
she was persuaded that her husband would now as-
sociate himself more with her, and thereupon, this son
was named Levi. For the verb HI?, mutuo aecepit,
aceovimodavit, from whence this noun Levi hath his
notation, in the passive, signifielh to be joined to one,
Num. xviii. 2; Isa. Ivi. 0. In desire, or hope, or
foresight that her husband would be joined to her, and
keep her company, this name Levi is given to her son.
Among the sons of Jacob, God chose Levi and his
posterity to be his ministers in public, holy duties,
and to attend the services of the tabernacle, in the
room of all the rest of the children of Israel, Num.
i. oO.
Of the sons of Levi, Aaron and his seed were chosen
to serve in the priest's office. They, therefore, that
were of Aaron's seed are here especially intended, as
is evident by this clause, ' who receive the office of the
priesthood.' So much was hinted in the first clause
of this verse. He saith not in the nominative case,
' they that are the sons of Levi ;' but in the genitive,
and that with a preposition prefixed, * they that are,
ix. Tuiv v'/uv, of the sons of Levi.' This phrase, as it
implieth such as descended from Levi, so a set and
distinct number of them ; some chosen out from among
them. For all the children of Levi received not the
priesthood. Num. xvi. 10, but only some of them,
even Aaron and his posterity.
By /fffarf/a, priesthood, is here meant that office which
belonged unto priests. It hath the same notation in
Greek; whereof see Chap. ii. 17, Sec. 172. Of those
general points which belong to a priest, see Chap. v. 1,
Sec. 2, &c. This function is here brought in for
honour's sake ; for it implieth a dignity conferred upon
those sons of Levi which are here meant. This func-
tion is expressly styled an honour. See Chap. v. 4,
Sec. 18.
This verb, XafM^uvovn;,^ receive, is relative, and hath
reference to giviiiff. It implieth that they had not
this office of themselves, but that it was given them,
namely, of God. For they only have a right to be
' See Chap. iv. 16, See. 96.
' for men in things pertaining to God ' (as priests were),
who are deputed thereunto by God. From hence it
followeth that all true ministers must have their call
from God, see Chap. iii. 2, Sees. 34, 35, and Chap. v.
4, Sec. 20.
Sec. 38. Of the difference betwixt commandment and
law.
The manifestation of that honour and prerogative
which the foresaid sons of Levi had, is in their power
to receive tithes ; thereupon it is added that they had
a commandment to receive tithes.
That receiving tithes argued a superiority was shewed
ver. 4, Sec. 33.
The ground of their receiving tithes is set down in
this word, svrohri, commandment, and also in the
other word following, voiioc, law.
Of the derivation of these two Greek words, see
ver. 16, Sec. 80.
These are two of those ten words, which are used
to set out the law or word of God ; and are all of them
set down in the 119th Psalm.
In that Psalm they are set down in this order :
1. "l"n, via, way, ver. 1, whereby is meant that
course which God hath set before us to walk in.
2. min, lev, law, ver. 1, whereby the will of God
is made known unto us, and we enjoined to conform
ourselves thereto.
3. nny, testimonium, testimony, ver. 2, whereby
testimony or witness is given of that which is good or
evil.
4. DnpS, precepta, precepts, ver. 4. The Hebrew
verb, "ipS, reijuisivit, 1 Sam. xiv. 17, from whence the
Hebrew noun translated precepts is derived, among
other things, siguifieth to require. The Rabbins say
that those precepts especially which are written in
man's heart, are intended under this word.
5. Cpn, statuta, statutes, ver. 6. These do espe-
cially' intend those ceremonial laws to which the Jews
were bound.
6. i^'l'i^, mandatum, commandment, ver. 0. Under
this word such commandments as declared the power
and authority of God over us, is declared.
7. D^lDSi^'D, judicia, judyments, ver. 6. By these
that mutual cquit\', or righteous dealing which should
be betwixt man and man, is taught.
8. pTV, just it ia, riyhteousness, or justice, ver. 7. By
this what is due to every one is manifested.
9. l^"l, r<'/i»»(, icon/, ver. 9. There is also another
noun, niJOX, promissum, which we translate toord, ver.
11. These two last words are oft attributed to the
whole law. The former signifieth the intent of the mind,
expressed by words. The latter a promise expressed,
and it is oft translated promise, Ps. Ixxvii. 8.
The dill'erenco betwixt these two words, command-
ment, laiv, here used by the apostle, I take to be this,
that law is hero in general taken for a statute and rule
that was set down unto them, that so much should be
Ver. 5-7.]
GOUGE ON HEBREWS.
107
dedicated and given to the Lord ; and commandment,
for a particular warrant and direction to the sons of
Levi, to receive such a part as by law was dedicated
to God; as when a law or statute is made, that such
subsidies shall be given to the king, the king thereupon
gives command to such and such to receive the same.
Sec. 39. Of God's ordering his precepts according
to law.
The inference of this phrase, xara rh vofiov, accord-
ing to the law, upon the commandment which was
given, giveth evidence that God ordereth particular
precepts according to his general law. If we compare
the particular commandments which God from time
to time gave to his people, we shall find them to be
according to the law.
Obj. 1. The commandment given unto Abraham to
sacrifice his son, Gen. xxii. 2, was not according to
the law.
Ans. It was not a commandment of a thing simply
and absolutely to be done, but a commandment of
proof and trial. The event proveth as much.
Obj. 2. The commandment given to the Israelites
to borrow of their neighbours jewels, raiment, and other
things, thereby to spoil the Egyptians, was not accord-
ing to law, Exod. iii. 22.
Ans. It was not against the law, which is that none
defraud his neighbour of such goods as he hath a
right unto.
2. The Israelites did not fraudulently take what
they had of the Egyptians.
Concerning the right to that which the Israelites
took, it appears to belong to the Israelites two ways :
(].) By donation on God's part. For God is the
most high supreme sovereign, and hath power to trans-
fer what he will to whom he will.
(2.) By debt on the Egyptians' part. For Israel
had long served the Egyptians, and done great work
for them, yet were not satisfied for their pains.
Concerning the manner of the Israelites taking what
they had of the Egyptians, they used no fraud therein.
The word nPNti'l, which our English thus translateth,
shall borrow, doth properly signify to ask; so do the
LXX, aiT'/jSsi, the vulgar Latin, postulabit, and
sundry other translators, turn it. Answerably the
Egyptians gave to the Israelites what they asked; not
simply to have the same restored, but to move them
more speedily to depart, Exod. xii. 33. Besides, it
appeareth that there was somewhat extraordinary in
this case ; for it is said, that ' the Lord gave the people
favour in the the sight of the Egyptians,' Exod. xii. 36.
To return to the main point, such is the immuta-
bility of God's justice, so perfect is the law of the
Lord, so wisely is that law ordered, as the Lord will
not suffer any particular precept to thwart and cross
the same.
1. This giveth one evidence of the corruption of
man's nature, which is so backward to, and averse
from, that perfect law of God, and particular precepts
of the word, which are all according to law. They
who are truly renewed are otherwise minded, Ps. xix.
10, and cxix. 72, 103, 127.
2. This is a forcible motive to yield all holy obe-
dience to the particular commandments which here
and there are to be found in God's word; because
they are all according to law, all grounded on com-
mon equity, and framed according to right; so as the
benefit will redound to the practisers thereof.
3. God's prudence in ordering his commandments
according to law, is a good pattern for such as are in
God's stead, and have power to command others.
Their rule must be God's law, and they ought to
command nothing but what is according to that law.
If God, who is the most supreme sovereign, and hath
none higher than himself, orders his commandments
according to law, how much more ought men so to
do, who are to give an account of that which they en-
join to others. Indeed, God orders his commandments
according to his own law, because there is no superior
law, no law more just and equal. As he sware by him-
selfjbecause he had no greater to swear by, chap. vi. 13,
so he goeth by his own law, because there is none
higher, none better.
If governors would order their commandments ac-
cording to divine law, they might more boldly press
them upon the people ; yea, their people would more
cheerfully yield unto them, and in case any should
refuse to yield, they might with better conscience
enforce them.
Sec. 40. 0/ the law of paying tithes.
The particular commandment here set down was to
take tithes of the people. This phrase, to take tithes
of, is the interpretation of one Greek word, aTods-
xaroiiv, which we may answerably thus translate, to
tithe. It is a compound verb. The simple verb is
derived from that, hr/.aTri, which before was translated
tenth. Sec. 16. It sometimes signifieth to pay tithes,
as Luke xviii. 12 ; but here to receive tithes. So doth
the simple verb signify both to receive and to pay
tithes, ver. 6, 9. The circumstance therefore of the
place must direct us in finding out the meaning of the
word, of paying and receiving tenth. See ver. 3,
Sec. 17.
By, Xaov, the people, are here meant all the other
tribes save the tribe of Levi, for none else_ were
exempted from this tax. The children of Levi were
for the people in things pertaining to God, and did for
them what otherwise the people should have done
themselves, and in recompence thereof the people
paid them tithes.
The Greek phrase word for word thus soundeth, to
tithe the people {anobvAaToZv rhv Xahv), which impheth
both a duty on the people's part in paying tithe, and
also a power or privilege on the Levites' part to receive
tithe.
108
GOUGE ON HEBREWS.
[Chap. VII.
This was it which is here said to be according to
the law; and that the judicial, ceremonial, and moral
law.
1. By the judicial law the Lcvitcs had not their
portion in Canaan for their inheritance, as other tribes
had ; therefore, in lieu thereof, by the said law, they
had the tenth of the rest of the people.
2. The holy services which they performed to the
Lord for the people were ceremonial. Therefore the
recompence given was by a like law.
3. The general equity, that they who communicate
unto us spiritual matters, should partake of our tem-
porals ; and that they who are set apart wholly to
attend God's service, should live upon that service, is
moral. See more hereof, ver. 2, Sees. 10, 17.
Sec. 41. Of cominrj out of ones loins.
The parties that paid tithes to the foresaid sons
of Levi are thus described, that is, of their brethren,
&c. Of the different acception of this title hrethren,
see Chap, xiii.. Sec. 3. Here it is taken for all those
that descended from Abraham, and in that respect
were all of the same stock. So it is used Acts xiii.
26.
In this place it implieth a kind of equality among
all the Israelites, of what tribe or what degree soever
they were. The apostle's meaning is explained in
these words, thowjh tJiey came out of the loins of
Abraham.
The Greek word oax:\jo:, translated loina, is of the
singular nnmber. It is taken for that part of the back
which uscth to be girded,^ Mat. iii. 4. The Hebrew
word is of the dual number, D^i*7n, Inmbi, because
the loins are on both sides of the body. In Latin,
English, and other languages, the word is of the
plural number. In reference to the foresaid significa-
tion, the pluase of 'girding the loins' is frequent, and
that for steadiness and strength, as soldiers use to
gird their harness fast to their loins, Eph. vi. 14 ; or,
for speed and expedition, as runners or travellers use
to gird up their long- sided garments, Luke xii. 35.
This word loins is also taken for the inward and
lower part of a man's belly, where his seed lieth.^
In reference hereunto, the phrase of coming out of the
loins is oft used, as Gen. iii. 11, so here.
By this phrase, they come out of the loins of
Abraham, are meant, the very same whom before he
called the people and brethren. It is here brought in
to shew that they all came from the same stock, even
Levitcs that received tithes, and the people their
brethren that paid tithes.
The phrase of coming out of Abraham's loins is
the rather mentioned, because Abraham, who paid
tithes to Melchisedec, was the father of the Levites,
* 0<r^t/f dicitur ilorsi ea pars qua cinKimur. — //. Stej'h.
Tliesaur. Gr. ling.
' Pars infinii ventris posterior et superior lumbos consli-
tuit. — Cusp. Barlol. Instil., Analom., lib. i.
who received tithes, as well as of those who paid
tithes.
This discretive conjunction, -/.alma, though, implieth
that that equality which was betwixt the tribe of Levi
and other tribes was no hindrance to the Levites
from receiving tithes, nor afforded any exemption to
the other tribes from paying tithes. Though in the
common stock, priests and others were equal, yet the
priests in office were more excellent, and in this pri-
vilege of receiving tithes greater.
Thus we see, that equality in outward condition is
no bar to superiority in office, nor hindrance to just
rights appertaining thereunto. Moses and Aaron
were uterine brothers, that came out of the same
womb, yet Moses was so preferred in office before
Aaron, as God himself said to Moses in reference to
Aaron, ' Thou shalt be to him instead of God,' Exod.
iv. IG. The Israelites were to choose a king from
among their brethren, Deut. xvii. 15, yet being king,
he had a superiority and dignity over his brethren.
Men who were like unto others in their nature, are in
regard of their functions styled ' gods and children -
of the Most High,' Ps. Ixxxii, G. The apostles were ■
but of mean outward condition, yet in regard of their
function, they were in a high degi-ee advanced above
others.
Excellency, dignity, superiority, and other like
privileges, are not from nature, but from that order
which God is pleased to set betwixt party and party.
They whom God advanceth, have in that respect an
excellency, whatsoever their birth were : instance
David, who though the youngest, yet was advanced
above all his brethren.
Ohj. The first-born had a dignity by their birth, ■
Gen. iv. 7, and xlix. 3. So sons of kings and nobles ■
have by their birth a dignity.
Ans. Even all these are from that order which God
hath set amongst men.
On this ground we are to respect men according
to that place and office wherein God setteth them.
This may in particular be applied to ministers, whose
function is not by birth. The Jews, looking upon
Christ as a mere and mean man, born and brought
up amongst them, did not discern either his excellent
function or his eminent gifts, and thereupon despised
him, Mat. xiii. 54, 55. From this evil disposition
arose that proverb, ' A prophet is not without honour,
save in his country, and in his own house,' Mat. xiii.
57. This was the pretended ground of Korah, Dathan,
and Abiram's mutiny. Num. xvi. 3. Great damage
doth hence arise, not only to ministers' persons, who
are basely accounted of, but also to their function,
which is too much disrespected. It hath been an old
trick of Satan, thus to bring contempt upon ministers
and ministry.
Sec. 42. Of Melchiseclec's priesthood rjreafer than Levi.
The main point, that Melchisedec exceeded ievi, is
Ver. 5-7.]
GOUGE ON HEBREWS.
109
here proved in this sixth verse, and withal the conse-
quence of the former argument, mentioned Sec. 36, is
confirmed. The consequence was this. If the sons
of Levi, in receiving tithes from their bretln-en, were
therein counted greater than their brethren, then
Melchisedec must needs be counted greater than
they.
The confirmation of the consequence resteth on the
person of whom Melchisedec received tithes, which
was Abraham the father of Levi. For he that is
greater than the father, must needs be greater than
the son.
The former part of the sixth verse containeth a de-
scription of Melchisedec, in these words, o n,r^ ytvioko-
youfxevog sj avruv, he whose descent is not counted from
them ; which are the interpretation of this mystery,
ayiviokoynroi, ivithout descent, because his descent or
pedigree was not reckoned up.
This phrase, descent is counted, is the interpretation
of one Greek word, yiv^aXoyoui/^ivog, which is a com-
pound of a noun and a verb. The noun yiviu signi-
fieth among other things a progemj, or 2)ediijree, or
linear/e. The verb yAyiiv signifieth to utter, or declare,
or reckon up ; so as to have one's descent counted is
to have those from whom he cometh and who descend
from him reckoned up and declared. But no such
thing Is done of Melchisedec ; therefore it is said, ' his
descent is not counted.'
This clause, 1^ avTMv,from them, is here added to
shew a farther difference betwixt Melchisedec and the
Levites. Their descent was counted from Levi and
from Abraham, but Melchisedec's from none such.
Or otherwise this phrase from them, may indefinitely
be taken, as if it had been said, ' from men ;' for he
was ' without descent,' as is noted Sec. 24.
This sheweth that the right which Melchisedec had
to receive tithes was by no privilege of kindi-ed, as
being one of Abraham's progenitors or predecessors,
but only in regard of his oifice, merely and simply be-
cause he was a priest of God, and in that respect hath
a special prerogative, power, and dignity above Abra-
ham, And if above Abraham, then much more above
Levi, who descended from Abraham ; and for this end
it is again expressly mentioned that ' he received tithes
from Abraham.'
The issue of all is, that Melchisedec's priesthood was
greater than the priesthood of the Levites, and in that
respect much more was Christ's priesthood greater,
and thereupon the more to be admired, and with
greater confidence to be rested upon. See ver. 4,
Sec. 31, and ver. 11, Sec. 66.
■ Sec. 43. Of Melchisedec s blessing Abraham.
A second argument to prove the pre-eminency of
Melchisedec's priesthood is taken from an act of superi-
ority which Melchisedec performed in reference to
Abraham, the father of Levi. This act was to
i)less.
The argument may be thus framed :
He that blesseth one is greater than he whom he
blesseth ;
But Melchisedec blessed Abraham ; therefore Mel-
chisedec was greater than Abraham.
The general proposition is cleared in the next verse.
The assumption, which containeth the act itself, is here
set down. Of the various acceptions of this word
blessed, and of the particular intendment thereof in
this place, see ver. 1, Sees. 12, 14, 15.
Sec. 44, Of the privilege of having promises.
The person blessed is not by name expressed, but
thus described, rh 'i-^ovTa rag i'Kayyikiag, him that hath
the promises. This description doth so clearly belong
to Abraham, as it may easily be known that he is meant
thereby, for it hath reference to this phrase, ' God
made promise to Abraham,' chap. vi. 13.
This participle, s^ovra, had, may have reference
both to God, who made the promises, and so gave
them to Abraham, and also to Abraham himself, who
believed and enjoyed the benefit of the promises. In
this respect he is said to have received the promises,
chap. xi. 17, and to have obtained them, chap. vi. 15.
Of this word promise, see Chap. iv. 1, Sec. 6, of pro-
mises.
This description of Abraham is set down for honour's
sake ; for the apostle setteth forth Abraham's privi-
leges, that thereby the privileges and dignities of Mel-
chisedec might appear to be the greater.
Quest. Seeing the promises were such as appertained
to the whole mystical body of Christ, why are they
here appropriated to Abraham ?
Ans. God was pleased to choose Abraham as an
head and father of his church, and that both of that
peculiar visible church of the Jews, which for many
ages was severed from the whole world, and also of
that spiritual invisible church, the company of true
believers, which should be to the end of the world,
Rom. iv, 11.
Though this honour of having the promises be here
in special applied to Abraham, yet it is not proper to
him alone, but rather common to all that are of the
same faith, who are styled ' heirs of promise,' chap,
vi. 17.
It hereby appeareth that it is a great privilege to
have a right to God's promises. Among other privi-
leges belonging to the Jews this is one, that * th^ pro-
mises pertain to them,' Rom. ix, 4. On the contrary
side it is noted as a matter of infamy, to be ' aliens
from the covenants of promise,' Eph. ii. 12.
God's promise is the ground of all our happiness.
There is no other right whereby we may claim any-
thing. Man by his fall utterly deprived himself of all
the happiness wherein God made him. It is God's
free promise that gives him any hope of other happi-
ness, Gen. iii. 15. But they who have a right to
God's promises have a right to all things that may
110
GOUGE ON HEBREWS.
[Chap. VIL
make to their happiness. For what good thing is there
whereof God hath not made promise ?
Believers have much cause to rest hereupon, and to
rejoice herein. Let Jews brap; of their outward privi-
le<:;es : the promises made in Christ, whereof through
infidelity they have deprived themselves, far exceed
and excel all their privileges.
Let worldlings brag of their outward preferments,
dignities, wealth, and other like things ; if they have
not a right to the promises, they have a right to no-
thing.
This should stir us up in general to walk worthy of
the Lord, who hath made these promises. Col. i. 10,
1 Thes. ii. 12, and of the gospel, wherein and whereby
they are tendered unto us, Philip, i. 27.
In particular, we ought hereupon to believe the pro-
mises made unto us ; otherwise we deprive ourselves
of the benefit of the promises, chap. iv. 1, G.
2. It will be our wisdom to observe the conditions
annexed to those promises.
8. It is just and equal that we moderate our care
about the things of this world, and not seek great
things for ourselves here, Jer. xlv. 5.
4. It becomes us to rest content in the state where
God sets us. Having such promises as God hath made
unto us, we have enough.
5. These promises should make us with patience
expect the time appointed for the accomplishment of
them.
Sec. 45. Of the need that the best have of means to
strengthen their faith.
This phrase, him that had the promises, being in-
ferred upon Melchisedec's blessing, giveth instance
that the best faith needeth strengthening. Melchise-
dec's blessing was by way of ratification and confirm-
ation of those promises which Abraham had. Now
consider what a man Abraham was, and how great his
faith was ; yet this means of blessing was used to
ratify the same. For this end God addeth promise to
promise, and his oath also. See Chap. vi. 13, Sec. 97.
The ground hereof resteth not in ourselves ; for,
1. As we know but in part, 1 Cor. xiii. 9, so we
believe but in part. The best have cause to say,
*Lord, I believe, help thou my unbelief,' Mark ix. 2-1.
2, The flesh is in the best, which is weak when the
spirit is ready. Mat. xxvi. 41.
8. The best are subject to many temptations : the
better men are, the more will Satan seek to sift them,
Luke xxii. 31.
How diligent should men hereupon be in observing
what means God hath sanctified for strengthening
their faith, and how conscionable in using the same.
Above all, let men take heed of too much confidence
in themselves. God is thereby provoked to give men
over to themselves, which if he do, Satan will soon
take an advantage against them. Take instance hereof
in Peter's example, Mat. xxvi. 09, &c.
Sec. 46. Of undeniable principles.
Ver, 7. The general proposition, noted Sec. 43, is here
in the seventh verse expressly set down, namely, that
he who blesseth is greater than he whom he blesseth.
So true and sure is this proposition, as the apostle
premiseth this phrase of asseveration, uithout all con-
tradiction.
The Greek noun avr/Xoy/a, translated contradiction,
is the same that was used Chap. vi. IG, sec. 121,
and translated strife. The notation of the word was
there declared.
This general particle, rrdcrig, all, addeth emphasis,
and implieth, that none that is of understanding can
or will deny the truth of the foresaid assertion.
This manner of asseveration, as it setteth forth the
certainty of the thing itself, so a duty on our part,
which is, to yield to the truth thereof, and not op-
pose against it.
From this particular instance may well be inferred
this general observation ; —
There are pxinciples so infallibly true, as they
admit no doubt or dispute thereabout. The apostle,
about another and greater principle, useth a like as-
severation, 6;j:,oXoyou,'j,'svu;, ivitliout controversy, 1 Tim.
iii. 16. To like purpose this phrase is used, 'This
is a faithful saying, and worthy all acceptation.' 1
Tim. i. 15 and 4, 9.
1. Some principles are expressly set down in the
word of truth ; these are to be received without all
contradiction. * He that cometh unto God must
believe that he is,' &c. Heb. xi. 6. A must, a ne-
cessity of believing it, is laid upon us. Such are all
fundamental principles.
2. There are principles so agreeable to the light of
nature, to reason itself, and common sense, as they
admit no contradiction : such are these, a true body
is circumscribed within a place, and it hath the
essential properties of a body ; a priest is greater
than the sacrifice ; works of merit must be answer-
able to the reward merited. They on whom we call
must be able to hear us and help us.
1. The dotage of papists is hereby discovered, in
that they maintain many heresies contradictory to
express evidence of Scripture, and to principles of
nature ; as those before named, and sundiy others.
Therein they contradict those things which are with-
out all contradiction.
2. It will be our wisdom carefully to observe such
principles, and quietly to rest in them, neither stir-
ring up needless controversies about them, nor suf-
fering ourselves to be drawn from them. The philo-
sopher thought not him worthy to be disputed withal
that denied principles. If a man deny the fire to
be hot, the best demonstration to prove it is, to put
his finger or hand into the fire.
Sec. 47. Of blessing as an act of pre-eminency.
That principle which is here brought in, to be with-
Vee. 5-7.]
GOUGE ON HEBREWS.
Ill
out all contradiction, is thus expressed, The less is
blessed of the better or greater. Of the Greek word
x^sirrov, translated better, see Chap. i. 4, Sec. 39.
This comparative, rb iKarrov, the less, though it
be of the neuter gender, yet it hath reference to
Abraham, who is said to be blessed of Melchisedec,
ver. 1. The neuter gender is used, because it is a
general proposition, and may be extended to all sorts
of things as well as persons.
The other comparative, greater, hath reference to
Melchisedec, who blessed Abraham, ver. 1.
Of blessing in general, see Chap. vi.
That we may the better discern how the foresaid
proposition is 'without all contradiction,' we must
take notice of the kind of blessing that is here meant.
For men may bless God, who is infinitely greater
than all men, Judges v. 9, James iii. 9 ; and among
men, the less in many cases bless the greater. As
Solomon, a king, blessed his people, so the people
blessed him, 1 Kings viii. 55, 56. Mean persons that
are relieved, bless great ones that relieve them, Job
sxxi. 20.
The blessing here meant is a blessing of ratifica-
tion, whereby Melchisedec assureth Abraham of the
full accomplishment of all those promises that God
had made unto him. This Melchisedec did as a minis-
ter, and priest, and prophet of God : in all which
functions he was greater than Abraham. Thus are
all they who, by virtue of their calling, or relation to
others, stand in God's room, and in God's name
assure them of God's blessing to them, or at least
call upon God for his blessing upon them. This is
an authoritative kind of blessing, and argueth superi-
ority in them who bless. Parents, governors of
families, governors of commonwealths, and minis-
ters of the word, have a power in this manner to bless.
See more hereof, ver. 1, Sec. 12.
Object. Kings and other governors are ofttimes
among them whom ordinary ministers bless. Are
ministers thereupon greater than kings or other
governors ?
jins. Though in their persons and civil government,
kings and other governors are greater then ministers
of the word, yet such ministers, in the execution of
their office, are greater than the foresaid persons ; for
they stand in God's stead, and are God's mouth :
they command in God's name, they exhort to do
God's will. So they bless in God's name.
1. This doth much commend the ministerial func-
tion.
2. It should stir up men to have that calHng in
high account, and to believe God's word preached by
them, 1 Thes. ii. 13.
The main point here proved is, that Melchisedec
was greater than Abraham, and by consequence than
Levi, and his priesthood greater than the priesthood
of the Levites ; and that thereupon Christ's priest-
hood, which is after the order of Melchisedec, is
greater than the priesthood of the Levites ; and
answerably to be every way preferred.
Melchisedec, as a type, blessed Abraham the father
of the faithful. Christ, as the truth, did not only
bless little children, Mark x. 16, but also upon his
ascension into heaven, * he lifted up his hands and
blessed' his apostles, Luke xxiv. 60, 51, and that in
the room of all the faithful.
Sec. 48. Of the resolution of Heb. vii. 5-7.
Ver. 5. A)id verily they that are of the sons of Levi,
ivho receive the office of the priesthood, have a command-
ment to take tithes of the people, according to the law,
that is, of their brethren, though they come out of the
loins of Abraham :
6. But he, whose descent is not counted from them,
received tithes of Abraham, and blessed him that had
the promises.
7. And without all contradiction the less is blessed of
the better.
The sum of these three verses is a proof of Mel-
chisedec's greatness above Abraham.
The parts are two :
1. A confirmation of a former argument.
2. Another argument.
The confirmation is taken from the difference be-
twixt Melchisedec and the Levites. Hereof are two
branches :
One concerneth the Levites, the other Melchise -
dec.
In the former is set down,
1. A description of the persons ; 2, a declaration
of the difference.
The persons are described,
1. By their relation, sons of Levi, which is ampli-
fied by a select company, in this phrase, of the sons,
namely, some of them.
2. By their function, which is set out,
1. By the kind of it, the office of the priesthood.
2. By their right to it, in this word receive.
The foresaid function is amplified by a privilege
appertaining thereunto. Hereabout four points are
observed :
1. The kind of privilege, to tahe tithes.
2. Their warrant for it, they have a commandment.
3. The rule, according to law.
4. The persons of whom they took tithes. These
are,
1. Generally expressed, the people.
2. Particularly described : and that by a double
relation :
1. To themselves, in this word, brethren.
2. To their common father. In setting him down,
is noted,
(1.) The kind of inference, in this particle though.
(2.) The manner of , coming from him, they came
out of his loins.
(8.) The name of their father, Abraham.
112
GOUGE ON HEBREWS.
[Chap. VII.
The other part of difference declareth two points :
1. Wherein Melchisedec agreed with Levi, he re-
ceived tithes, ver. G.
2. Wherein they differed. Hereof are two branches :
1. A description of Melchisedec, he whose descent
is not counted from, them.
2. The name of the person of whom ho received
tithes, Ahraham.
The second argument whereby Melchisedec' s great-
ness is proved, is an act of superiority on his part.
Hereabout observe,
1. The substance of the argument; 2. an inference
made thereupon.
In the substance we may observe,
1. The kind of act performed, blessed.
2. The person to whom it was performed, him that
had the prom iscs.
The inference is an excellency. In setting down
whereof observe,
1. The manner of bringing it in, with this asse-
veration, witliout all contradiction.
2. The matter, which declareth the difference be-
twixt him that blessed and him that was blessed.
He that did bless was greater, the other less.
Sec. 49. Of the doctrines raised out of Heb. vii.
5-7.
I. The excelli'ncij of Melchisedec s iiriesthood is a
certain truth. This note of asseveration, verily, proves
as much. See Sec. 37.
II. All Levis sons hnd not the same dirjnity.
They were but some of them. See Sec. 37.
III. The priesthood was a choice office. So it is
here brought in to be. See Sec. 37.
IV. True 2iriests were depicted to that office. They
received it. See Sec. 37.
V. Tithes were due to priests. They had a com-
mandment to receive them. See Sec. 39.
VI. God's command is a good warrant. It was
the Levites' warrant. See Sec. 39.
VII. God's command was ordered according to laio.
Hereof is given a particular instance. See Sec. 39.
VIII. All sorts j)aid tithes. Under this word
people all sorts are comprised. See Sec 39.
IX. An office may give a dignity over equals. This
phrase, came out of the loins, implieth an equality ; yet
priests had a dignity above others that came out of
the same loins. See Sec. 41.
X. Priests and others were brethren. For priests
received tithes of their brethren. See Sec. 41.
XI. Melchisedec s pedigree roas not counted from
men. This is here expressly aflirmed. See Sec. 42.
XII. Melchisedec received tithes of the father of
Levi, namely, of Abraham. See Sec. 42.
XIII. There is an authoritative hind of blessing.
Such an one is here mentioned. See Sec. 43.
XIV. Priests had a potoer to bless authoritatively.
So did Melchisedec. See Sec. 43.
XV. The faith of the best needs strengthening.
Instance Abraham. See Sec. 45.
XVI. It is a privilege to have a right to God's pro-
mises. This is here noted as one of Abraham's privi-
leges. See Sec. 44.
XVII. There are unquestionable truths. Even such
as are xvithout all contradiction. See Sec. 46.
XVIII. jf'o bless is an act of superiority. In this
was Melchisedec greater. See Sec. 47.
XIX. To be blessed is an act of inferiority. In
this was Abraham less. See Sec. 47.
XX. Christ is greater than all. Christ was the
truth of that which is here set doA\'n concerning Mel-
chisedec's excellencies.
Sec. 50. Of a likeness in unequals.
Heb. vii. 8. And here men that die receive tithes ;
but there he receiveth them, of xvhom it is witnessed
that he liveth.
In this verse the apostle produceth a third argu-
ment, to prove the excellency of Melchisedec's priest-
hood above the Levites. The argument is taken from
the different condition of the priests. The Levites
were mortal, Melchisedec not so.
The argument may be thus framed :
He that ever liveth, to execute his priesthood, is
more excellent than they who ai'e subject to death, and
thereupon forced to leave their office to others ;
But Melchisedec ever liveth, &c. And the Levites
are subject to death, &c. Therefore Melchisedec is
more excellent than they.
Of the adverb /j,lv, truly, expressed in Greek, but not
in English, see ver. 5,. Sec. 37.
In setting down this argument, the apostle giveth
an instance of a common privilege that belonged to
the Levites as well as to Melchisedec, which was to
receive tithes. How this was a privilege is shewed
Sec. 33. Herein he giveth an evidence, that a com-
mon privilege in some things argueth not an equality
in all. There may be a like resemblance in some
particulars betwixt such things as are much different
one from another. There is a like resemblance be-
twixt the sun and a candle in giving light ; yet there
is a great disparity betwixt these creatures. Man is said
to be made in the image of God, and after his likeness,
Gen. i. 20, 27. This implieth a resemblance betwixt
God and man ; which is further manifested by this
title, gods, given to sons of men, Ps. Ixxxii. G. Yet,
if any such imagine man to be equal to God, ho
neither knoweth God nor man aright.
1. Hereby sundry places of Scripture, which other-
wise might seem very strange, are cleared ; such as
these, ' Walk in love, as Christ also hath loved us,'
Eph. V. 2. ' Forgive one another, as God hath for-
given you,' Eph. iv. 32. • Be perfect, even as your
Father which is in heaven is perfect,' Mat. v. 48.
' Thy will be done in earth, as it is in heaven. Mat.
vi. 10. * Every man that hath hope in Christ puri-
Vee. 8.]
GOUGE ON HEBREWS.
113
fieth himself, even as lie is pure,' 1 John iii. 3. All
these and other like places are to be understood of
such a resemblance as may stand with much inequality.
2. This discovereth the false inference which ana-
baptists do put upon sundry spiritual privileges which
are common to all Christians ; as, to be one in Christ,
GaL iii. 28 ; to be made free by Christ, Gal. v. 1 ;
to have one father, one master, one teacher, and to
be all brethren, Mat. xxiii. 8-10. From these and
other like common privileges, they infer that all of all
sorts, kings and subjects, masters and servants, and
others diflerenced by other relations, are equal every
way ; and that the ordinary degrees of superiority and
inferiority are against the warrant of God's word and
common privilege of Christians. Herein they bewray
much ignorance, being not able to discern betwixt
those different respects, wherein things are equal and
things differ. By this consequence the difference here
noted betwixt Melchisedec and Levi would be taken
away.
These two adverbs, u,di here, stuT there, are fitly
used in this place. For the apostle speaketh of the
Levites as of his countrymen, dwelling where he did ;
but of Melchisedec as of a stranger, dwelling in a remote
place.
2. He spake of the Levites as men of latter days,
nearer his time ; but of Melchisedec as of a man of
ancient days, long before the Levites.
These two adverbs imply thus much : in this place,
and in that place, everywhere ; at this time, and at
that time, at all times, priests of the Lord received
tithes. This was not a prerogative proper to Mel-
chisedec, but common also to the Levites. Prudently
therefore is their due given to both parties.
Though the main drift of the apostle be to advance
Melchisedec and his priesthood above the Levites and
their priesthood, yet he denies not the Levites that
prerogative which was due to them as well as to Mel-
chisedec, which was to receive tithes.
This is [to] be noted against such wrangling sophis-
ters and intemperate disputers, as, in their heat, through
violence in opposing their adversaries, deny them that
which is due unto them, and labour to debase them
more than is meet ; they will deny many truths, because
they are averred by their adversaries.
Sec. 51. Of ministers being mean men that die.
Albeit there were a common privilege betwixt the
Levites and Melchisedec, yet there was a great dis-
parity in their persons ; for of the Levites it is here
said they were ' men that die,' but of Melchisedec ' he
liveth.' So as there was as great a difference betwixt
them as betwixt mortality and immortality.
There are two points observable in this phrase, men
that die. The first is about this word civd^uT^oi, men.
The Greek word signifieth ordinary, mean men. It is
the same that is used Chap. ii. 6, Sec. 54.
The other is in this word d-jrodv^iaxoing, die, mQan-
VOL. II.
ing such as are subject unto death, and in their time
shall die, and thereupon leave this world and all their
employments therein ; yea, so leave them as not to do
anything about them any more ; ' for there is no work,
nor device, nor knowledge, nor wisdom in the grave,'
Eccles. ix. 10.
The Greek verb translated die is a compound. The
simple verb, ^i/s^cxw, mon, signifieth to die. Mat. ii. 20.
Thence an adjective, ^I'jjro;, mortalis, that signifieth
mortal, 1 Cor. xv. 53, 54. The compound being with
a preposition, cc^o, d vel ah, that signifieth /ro??i, hath
an emphasis, and implieth a departing from all that a
man hath.
This mortality of the sons of Levi, who were priests,
is in special here set down, to amplify the excellency
of Melchisedec, who liveth ; but withal it may be
brought in as an evidence of the mutability of the
legal priesthood, and that by a kind of resemblance
betwixt the persons and their oflice ; that, as the per-
sons, who are priests, had their time, and after that
were taken away, so their office, which was the priest-
hood, had an appointed time, after which it should
be abrogated. This point of the mutability of the
priesthood is expressly proved by the apostle, vers.
11, 12.
Of priests being subject to death, see ver. 23,
Sec. 97.
That which is here said of the Levites is true of all
ministers of the word, that they are but men, mean
men, mortal men, that die. Hereupon this title, son
of man, is given to a choice prophet, Ezekiel iii. 17;
and choice apostles say thus of themselves, ' We also
are men of like passions with you,' Acts xiv. 15. They
said this when people so admired them as they sup-
posed them to be gods, and would have sacrificed uuto
them.
God doth herein magnify his power, by enabhng
men, that are subject to death, to perform so great
things as the ministerial function requireth to be per-
formed.
1. This common condition of ministers to be men
that die, should make them oft to look upon these
black feet of theirs, that they do not too proudly strut
out their gay peacock feathers ; that they be not too
conceited, either in any prerogatives belonging to their
function, or in any abilities bestowed upon them for
the execution thereof.
2. This is a forcible motive to raise up their eyes
and hearts to God, for his divine assistance in their
human weakness.
3. Herein ought people also to be helpful to their
ministers, in calling on God for them. This is it
which an apostle earnestly desired his people to do
for him, Rom. xv. 30, Eph. vi. 19.
4. This also should move people to tender their
ministers, as such as are men, and subject to human
frailties, and thereupon bear with them.
5. Because ministers are mortal men that must die,
H
114
GOUGE ON HEBREWS.
[Chap. Vll.
ministers themselves must bo diligent in improving
that time which God doth nflbrd them, unto the best
advantage that they can ; and people must take the
opportunity of their minister's life to reap the best
good that they can while their ministers remain with
them, even before they are taken away.
Sec. 52. OJ ministers' prerogatives nolivilhstanding
their meanness.
The inference of the prerogative of receiving tithes
upon this their condition, that they were men that die,
giveth instance that the common, fi-ail, mortal, con-
dition of ministers is no bar to the privileges and pre-
rogatives of their function. This is verified not only
in the ordinary privileges of ordinary men, but also in
the extraordinary prerogatives that belonged to extra-
ordinary ministers, as prophets and apostles; for these
all were ' men that die.'
Sundry privileges that belong unto ministers may
be gathered out of those titles that are given unto them
in God's word. Some of those titles are given unto
them in relation to God himself; as anrfcls, llev. i. 20;
ambassadors, 2 Cor. v. 20; revealers of the gospel, Eph.
vi. 19 ; keepers of the keys of the kingdom of heaven,
Mat. xvi. 19 ; remembrancers, Isa. Ixii. 6 ; steivards,
1 Cor. iv. 1.
Other titles have relation to people ; as fathers,
1 Cor. iv. 15 ; elders, 1 Tim. v. 17 ; riders, Hcb.
xiii. 7; overseers, Acts xx. 28; pastors, Eph. iv. 11;
teachers, 1 Cor. xii. 28 ; chariots and horsemen, 2 Kings
ii. 12.
Thus God honoureth them, lest by reason of their
meanness they should be despised, and thereupon
their ministry prove unprofitable.
Let people learn hereby to remove their eyes from
the meanness of their ministers' persons, to the digni-
ties of their office ; and consider the place wherein God
hath set them, and the work which he hath deputed
unto them, and the end whereunto the ministry
tends.
As the Israelites paid tithes to the priests, though
they were men that die, bo ought Christians to yield
to their ministers whatsoever is their due, though they
bo such men.
Sec. 53. (9/ Mclchisedecs ever living.
The other branch of the disparity betwixt Melchi-
sedec and the sons of Levi, is in regard of Melchi-
sedec's excellency, which is thus expressed, of uhom
it is tvitiu'ssed that he liveth. The excellency itself
consisteth in this, that he liveth. The other words
are a proof hereof.
This phrase, Iji, he liveth, being of the time present,
implieth a continual act, which ceaseth not. Many
hundred, yea and thousand, years had passed betwixt
that time wherein Melchiscdec met Abraham, and that
wherein the apostle wrote this epistle ; yet he saith of
him, he liveth ; so as it implieth an everlasting life,
which hath no end. This in reference to Melchisedec
is to be taken mystically and typically.
Mystically, in that no mention in that history is
made of his death.
Tyjiically, in that he prefigured Christ, who doth
indeed, and that properly, live for ever. It doth there-
fore set forth the cvcrlastinguess, as of Christ's person,
so also of his priesthood. For Christ ever liveth to
execute his priesthood in and by himself. Hereof see
more, chap. v. G, Sec. 29.
The proof of this great point is taken from a testi-
mony : wajruj(/i;,a£K)j, It is icitnessed, saith the apostle.
Of tiie derivation of the Greek word, see Chap. iii. 6,
Sec. 53.
This point is testified, first, negatively and im-
plicitly, then afiirmatively and expressly.
Negatively and implicitly the Holy Ghost witnesseth
that Melchisedec liveth, in that he maketh no mention
of his death, where he bringeth him forth as a priest,
Gen. xiv. 18-20.
Affirmatively and expressly, where he saith, ' Thou
art a priest for ever after the order of Melchisedec,'
Ps. ex. 4.
Of the force of a testimony of Scripture, see Chap,
i. 5, Sec. 46.
Of an implicit proof, see ver. 3, Sec. 23.
Of things spoken of Melchisedec and applied to
Christ, see ver. 3, Sec. 24.
Sec. 54. Of the resolution and observations o/Heb.
vii. 8.
Yer. 8. And here men that die receive tithes ; but there
he receiveth them of xchom it is witnessed that he liveth.
In this verse is a third proof of Melchisedec's excel-
lency above the sons of Levi. Hereof are l^wo parts :
1, an equality; 2, an inequahty.
The equality was in receiving tithes.
Of the inequality there are two branches :
1. The mortality of the sons of Levi.
2. The immortality of Melchisedec. This is,
1. Implied, in this phrase, he liveth.
2. Proved, thus, of whom it is witnessed.
Doctrines.
I. Argument may be added to argument to prove the
same point. This here is a thu-d argument added to
the two former.
II. There may he a likeness betwixt unequals. The
sons of Levi and Melchiscdec were much unequal ; yet
the like privilege of receiving tithes belonged to them
both. See Sec. 50.
III. Tithes have of old been paid. Both Melchisedec
and the Levites received them.
IV. 3Iinisters are mortal men. Such were the Le-
vites. See Sec. 51.
V. A divine testimony is a sound j^roof. This is
the witness here intended.
VI. Christ ever liveth. Melchisedec, as he was a
type of Christ, is said to live. See Sec. 53.
Ver. 9, 10.]
GOUGE ON HEBREWS.
115
Sec. 55. Of qualifying strange phrases. Heb. vii.
9,10.
Ver. 9. A^id, as I may so say, Levi also, ivTio re-
ceiveth tithes, jMid tithes in Abraham.
10. For he loas yet in the loins of his father, lohen
Melchisedec met him.
In these two verses the apostle maketh a particular
application of that which he had delivered about Abra-
ham's inferiority to Levi. This he doth by shewing,
that what Abraham the father did, Levi also the son
did. Thus he doth manifest, that what he had said
of Abraham was not to vilify his person, but to draw
the mind of the Hebrews from the priesthood of Le^i
to Christ's priesthood.
The foresaid point is brought in with a phrase of
qualification, thus, wg sVoj ihinh, as I may so say. In
this mollifying clause there are two Greek words, that
are of the same stem. One, expressed under this verb,
itvitv, say ; the other implied under this particle, Jroc,
so. This clause may be thus translated verbatim, as to
say the ivord, that is, to use the phrase. Thus we see
that a phrase or sentence which may seem strange is
to be mollified. To this purpose tend these qualifica-
tions, ' I speak as a man,' Rom. iii. 5 ; * I speak after
the manner of men,' Rom. vi. 19 ; 'I speak this by
permission,' 1 Cor. vii. 6.
This is a means to prevent misinterpretations, and
to make that which is spoken to be more fairly and
candidly taken.
Sec. 56. Of Levi paying tithes in Abraham.
Levi is here metonymically put for his sons, who
are so set down ver. 5, Sec. 37. For Levi himself
was no priest, nor did he receive tithes, but he was
their great grandfather.
Two things are here spoken of Levi, one taken for
granted, which was that he received tithes ; the other
expressed and proved, which was that he paid tithes.
The former was a prerogative and a sign of supe-
riority. Of it, see ver. 2, Sec. 17, and ver. 4-, Sec. 33.
The latter is a sign of inferiority. See ver. 4, Sec.
33.
Against this latter it might be objected that Levi
was not then born when tenths were paid to Melchise-
dec. For Abraham met Melchisedec before Ishmael was
born. Now he was born in the 86th year of Abraham,
Gen. xvi. 16 ; Isaac was born 14 years after, in the
100th year of Abraham, Gen. xxi. 5 ; Jacob was born
in the 60th year of Isaac, Gen. xxv. 26, which was 74
years after Isbmael's birth. Jacob was above 40 years
old when he went to his uncle Laban, Gen. xxvi. 34.
Thus there were 114 years betwixt Ishmael's birth
and Jacob's going to Laban. How many years more
there were betwixt Abraham's meeting Melchisedec
and Ishmael's birth, and again betwixt Jacob's going
to his uncle and the birth of Levi, is not expressly
set down. This is certain, that Levi was born many
more than 100 years betwixt Abraham's paying tenths
to Melchisedec, and Levi's being in this world.' So
as it may seem strange that Levi should pay tithes to
Melchisedec.
To resolve this doubt, the apostle here expressly
saith, that Levi paid tithes in Abraham.
From this answer ariseth another scruple, namely,
that Christ was in Abraham as well as Levi, so as
Christ himself should pay tithes by this reason, and
therein be inferior to Melchisedec.
Ans. 1. In general it may be replied that Melchi-
sedec was a type of Christ, and that that which is said
of Melchisedec and his priesthood, is spoken of him
as of a type, and that purposely to set forth the great-
ness and excellency of Christ and his priesthood.
Wherefore to put Christ into the rank of those who
are inferior to Melchisedec, is directly to cross the
main scope of the apostle.
2. Christ consisted of two natures, divine and
human. Though therefore he might be reckoned
among the sons of Abraham in regard of his human
nature, yet in regard of his person, which consisted of
both natures, he was superior to Abraham, and greater
than he. Thus David, whose son according to the
flesh Christ was, calleth him Lord, in reference to his
person, Mat. xx. 44.
3. Though Christ took flesh by ordinary descent
from Abraham, yet came he not from Abraham by
ordinary and natural generation. From his mother the
Virgin Mary he received the substance and matter of
his flesh, out of which it was raised and formed ; yet,
having no father, he came not by any natural act of
generation. Though a mother afford matter for gene-
ration, yet the active force and virtue of generation
Cometh from the father. Hence is it that Christ was
freed from the common contagion of original sin. For
though he were of Adam, and so of Abraham, by reason
of the substance of his flesh, yet he was not by Adam,
or by Abraham. No son of their posterity was the
procreant cause or begetter of him. Christ therefore
cannot be said to do in Abraham those things which
others of his posterity did.
Sec. 57. Of children's being in their parents' condi-
tion.
In that Levi paid tithes in Abraham, it appears that
children are in the same common condition that their
parents are. I say common condition, to exempt such
particular privileges, as God by his providence may,
and oft doth confer upon children above their parents.
These privileges may be outward and inward.
Outward, in worldly dignities, as Saul and David
were both advanced above their fathers, in that they
were made kings.
Inward, in spiritual graces. Herein Hezekiah and
' This sentence is confused. The meaning evidently is,
that many more than 100 years were betwixt Abraham's
paying tithes to Melchisedec and Levi's being in the world.
—Ed.
lie
GOUGE ON HEliREWS.
[Chap. VII.
Josiah were much advanced above their fathers ; so
are all pious children that arc born of impious fathers.
The inferiority of Abraham, and, in him, of Levi,
here mentioned, was a common condition. Kone of
their sons were exempted from it. Parents are them-
selves by nature unclean, so are all their children.
' Who can bring a clean thing out of an unclean ?' Job
xiv. 4. In this respect Bildad having said that ' man
is a worm,' addeth, ' and the son of man is a worm,'
Job XXV. G. As man is, so is a son of man. In this
respect this jihrase is oft used, ' We are as all our
fathers were,' 1 Chron. xxix. lo, Ps. xxxix. 12; and
this, ' I am not better than my fathers,' 1 Kings xix. 4.
This the Lord so ordcreth, 1. That the same laws,
and ordinances, instructions and directions, exhorta-
tions and consolations, promises and threatenings
might be of force and use to all of all ages.
2. Tbat none might presume above others.
8. That none might be too much debased.
1. This gives a check to their pride, who, for some
outward privilege, advance themselves above the com-
mon condition of man, as if they were gods and not
men, from heaven and not from earth. Such were
they who said, ' Let us break their bands asunder,
and cast away their cords from us,' Ps. ii. 3 ; and such
as said of Christ, * We will not have this man to reign
over us,' Luke xix. 14 ; Pharaoh was such an one,
Exod. V. 2; and Nebuchadnezzar, Dan. iii. 15; and
Haman, Esther iii. 2 ; and Tyrus, Ezek. xxviii. 2.
Now mark the end of all these.
2. This puts us in mind to consider what our
fathers have been, and to what they have been subject,
and from thence to gather what we are subject unto ;
to what inferiority, iniirmity, pains, diseases, dis-
tresses, and other calamities. A heathen man could
Bay, I am a man, and find myself exempted from no
human frailty.' W^e can better discern weakness
and infirmities in others that have been before us,
than in ourselves. We can speak much of our fathers'
infirmities, imperfections, troubles, and mortalities ;
but self-love so blindeth our eyes as we cannot so
well discern the same things in ourselves. The like
may be applied to duties. In our fathers we may ob-
serve what duties we ourselves are bound unto.
Sec. 58. Of the mcanwcf of the tenth verse.
Verse 10. In the tenth verse there is a confirma-
tion and an explanation of Levi's paying tithes in
Abraham. The causal conjunction yae, for, sheweth
that this verse is inferred as a confirmation of that
which went before.
The argument is taken from that union that is be-
twixt a father and his posterity. They are all con-
tained in him, and as one with him, so as what ho
doth they do.
The explanation is in this phrase, he was in his
father's loins. By father is metonymically meant his
' Homo sum, bumani uiliil a mc alienum scntio.
great-grandfather Abraham. In a third generation
Levi descended from Abraham, in which respect he
was in him. For that which cometh out of one must
needs be first in him.
Of this word loins, and of coming out of one's loins,
see vcr. 5, Sec. 41.
This adverb of time, tTi, translated yet, sipnifieth for
the most part a continuance of time, as Heb. xi. 4.
'Abel yet speaketh,' that is,hestillcontinueth to speak.
It hath refei'ence also to all distinctions of time, as
to time present, thus, ' while he yet talked,' Mat. xii.
46, and to the time to come, John xiv. 30, and to the
time past. Acts xxi. 28.
Here, without question, this particle hath reference
to the time past, and for perspicuity's sake may be
translated then. He was then in the loins of his
father, when Melchisedec met him.
Of Melchisedec' s meeting Abraham, see ver. 1,
Sec. 8.
Sec. 59. Of children's doing ivhat their parents do,
and that in their loins.
Levi is said to do what Abraham did, because he
was in Abraham's loins ; so as parents bear in their
bowels, and represent the persons of all that are to
come from them. Not only Isaac, who was Abraham's
immediate son, but also Jacob his son's son, yea, and
Levi also, the son of his son's son, was (as the apostle
here saith) in Abraham's loins, and paid tithe to
Melchisedec. The like may be said of Aaron, who
was the son of the son's son of Levi. For Kohath was
Levi's son, Amram. Kohath's son, and Aaron, Amram's
son, Exod. vi. 10, &e.
The like may be applied to all succeeding genera-
tions, which have been, and shall be to the end of the
world.
God made this promise to Jacob, ' Kings shall
come out of thy loins,' Gen. xxxv. 11. Yet there
came not kings from Jacob's stock, not kings of Israel,
which are especially meant in that promise, for the
space of six hundred years after that. This is further
manifested by these metaphors, wherein the extent of
God's promise was manifested : ' Thy seed shall be
as the dust of the earth,' Gen. xiii. 10, 'as the stars
of heaven,' Gen. xv. 5, ' as the sand on the sea-shore,'
Gen. xxii. 17. Hereby was meant the promised seed,
out of which the church would sprout ; yet Abraham
himself had but one son of that seed, and that one son
had but one other son, and that other many sons, the
grandchild had but twelve sons ; so as many genera-
tions, succeeding one after another, were comprised
under the seed of Abraham.
God in his eternal counsel hath appointed that such
and such shall by degrees come from such a stock ;
and thereupon he accounteth them to be in that very
stock ; and withal accounteth the things done by that
stock to be done by all them, or by all that, time after
time, shall sprout from thence.
Ver. 11.]
GOUGE ON HEBREWS.
117
Hereupon, as a corollary, and just consequence, it
may be inferred, that children and children's children,
generation after generation, stand accessory to the
natural actions of parents. I say natural, because
actions of grace are more properly the actions of God's
Spirit than our own. * For it is God (in that case),
worketh in us, both to will and to do of his good
pleasure,' Philip, ii. 13. All such graces are the
* fruit of the Spirit,' Gal. v. 22.
This action of Levi was an action of man's common
condition.
In regard of God's accounting a man's posterity to
be in his loins, the threatening against transgressors
is thus enlarged, ' I will visit the iniquity of the
fathers upon their children,' Exod. xxxiv. 7.
Ohj. Promises also of reward, upon that grace that
is in fathers, is extended unto their children, as well
as threatening of revenge for sin, Exod, xx. 5, 6.
Ans. True, but upon a different ground. The
promise of reward is of mere grace ; but the threaten-
ing of vengeance is upon desert.
On the foresaid ground it may well be inferred, that
all Adam's posterity did eat of the forbidden fruit in
him. ' Wherefore by one man sin entered into the
world, and death by sin ; and so death passed upon
all men, for that all have sinned,' namely in Adam.
* And by the offence of one, judgment came on all
men to condemnation,' Rom. v. 12, 18. Herein this
proverb is verified, ' The fathers have eaten sour
grapes, and the children's teeth are set on edge,'
Ezek. xviii. 2.
Ohj, The Jews are blamed for using that pro-
verb.
Ans. 1. They are blamed for putting sin off from
themselves, as if they had been punished only for their
fathers' sins ; as they themselves, in their own per-
sons, guiltless.
2. The foresaid proverb holdeth not in such as are
true penitents ; neither their own, nor their fathers'
sins shall be laid to their charge.
A double instruction hence ariseth ; one concerning
children or posterity, the other concerning parents or
progenitors.
The former, concerning children, is to instruct them
how far they ought to ascend in examining their
spiritual estate, and in making their confession of sin to
God, even to their father and father's fathers, till they
come to Adam. A due consideration hereof will be an
especial means to humble our souls the more. For
when we shall well weigh how to the numberless
number of our own most heinous actual transgressions
the sins of our forefathers lie upon our neck, it can-
not but deeply humble us, especially if we well under-
stand the heinousness of Adam's first sin, which, if
well considered in all the circumstances thereof, will
be found the greatest sin that ever was committed.
As Levi in Abraham's loins, by giving tithes, testified
an homage to Melchisedec, so we in Adam's loins, by
eating the forbidden fruit, testified our homage to
Satan.
The latter instruction concerning parents, is that
they be the more wary and watchful of their actions,
even for their children and posterity's sake. Because
they are counted to do those things which themselves
do. That damage which by our laws extendeth to
the children and posterity of felons and traitors, re-
straineth many that have respect to their posterity
from those transgressions. See more hereof in Domest.
Dut. treat, vi. sees. G, 7.
Sec. 60. Of the resolution and observations of Heb.
vii. 9, 10.
Ver, 9. And, as I may so say, Levi also, tvho re-
ceiveth tithes, paid tithes in Abraham.
10. For he was yet in the loins of his father v)hen
Melchisedec met him.
The sum of these two verses is, Levi's paying tithes
to Abraham. This is, 1, propounded, ver. 9 ; 2, proved,
ver. 10.
In the proposition two points are observable :
1. The manner of bringing it in, thus, As I may so
say.
2. The matter. This consisteth of two acts :
1. An act of superiority, which was to receive tithes.
2. An act of inferiority. Herein is laid down,
1. The kind of act, he j^aid tithes.
2. The manner of doing it, iii Abraham.
In the proof are two points :
1. The union betwixt parents and children. A son
is m the loins of his father.
2. The extent of this union unto succeeding gene-
rations. This is implied under this phrase, when
Melchisedec met him.
Doctrines.
I. Strange phrases must he mollified. This phrase,
as 1 may so say, is a mollifying phrase. Sje Sec. 55.
11. Priests received tithes. This is here taken for
granted. See Sec. 56.
III. Children in their jiarents do things before they
are born. Levi paid tithes in Abraham before he was
born. See Sees. 56, 57,
IV. Difficult and doubtful points are to he explained
and confirmed. This is the main scope of the tenth
verse. See Sec. 58,
V. Children are in their parents' loins. An instance
hereof is given in Levi. See Sec. 59.
VI. Belations of children to parents continue gene-
ration after generation. This description of the time
of Levi's being in Abraham's loins, even when Mel-
chisedec met him, proves this point. See Sec. 56.
Sec. 61. Of the imperfection of the Levitical priest-
hood.
Ver. 11. If therefore perfection were by the Levitical
jmesthood {for under it the people received the laiv),
what further need ivas there that another priest should
118
GOUGE ON HEBREWS.
[Chap. VII.
rise after the order of Melchisedec, and not he called
after the order of Aaron ?
Hitherto the apostle hath set forth the excellency
of Christ's priesthood by way of similitudo to Mel-
chiscdcc's, who was a type of Christ : so as all the
excellencies typically set out about Melchisedec were
really and properly found in Christ, the truth.
Here further the apostle begins to declare the excel-
lency of Christ's priesthood, by way of dissimilitude
betwixt it and the Levitical priesthood ; wherein he
ehcweth how far Christ's priesthood excelled Aaron's.
The Jews had Aaron's priesthood in high account;
and so rested on that, as they little or nothing at
all regarded Christ's. The apostle therefore endea-
vours to draw their mind from Aaron's priesthood to
Christ's, which he proveth to be far the more excel-
lent.
The foresaid dissimilitude is exemplified in seven
particulars. See Sec. 1.
The first branch of dissimilitude is in the muta-
bility of Aaron's priesthood, and the immutability of
Christ's.
From the mutability of the former priesthood, the
imperfection thereof is infen-ed, which is the first
point laid down in this verse, and that by way of sup-
position, thus, if therefore perfection, &c.
The apostle here taketh it for granted, that perfec-
tion was not to be had by the Levitical priesthood.
His argument may be thus framed :
IF perfection were by the Levitical priesthood, there
needed no other; but there needed another priesthood,
therefore perfection was not by the Levitical.
Thus this conditional conjunction £/', if, is the ground
of a strong negation.
The illative conjunction ovv, therefore, hath reference
to that which he had before produced out of Scrip-
ture concerning Melchisedec, who had another kind of
priesthood than the sons of Levi ; and concerning
Christ, who was the truth typified by Melchisedec,
and witnessed to be a priest after the order of Mel-
chisedec. This, therefore, being so, perfection can-
not be imagined to be by the Levitical priesthood.
Of the derivation of the Greek word nXiiMSii,
tmnslated perf ret ion, sec Chap. ii. ver. 10, Sec. 97.
Here it is taken in the largest latitude of perfec-
tion, namely, for such a fulness or absoluteness, as
nothing needs be added thereto.
The Levitical priesthood was not so full and abso-
lute ; for the apostle here in this text implieth, that
there was need of another priesthood.
The Levitical priesthood was that which the sons
of Levi, namel}', Aaron and his posterity, executed
under the law.
The Greek word 'liounxirfu, translated priesthood, is
not the very same that was used before, hsanlav,
ver. 5, };»driv/x.a, 1 Peter ii. 5, 0, but it is derived
from the same root, and signifieth the same thing.
Sec Sec. 87.
The main point here intended is, that the priest-
hood under the law was imperfect. This is proved
in this chapter by many arguments which we shall
note in their due place. Perfection here meant is a
furnishing of men with all such graces as may make
them eternally happy. It compriseth under it efl'ec-
tual vocation, justification, sanctification, yea, and
glorification. That priesthood could not by true
grace bring men to glory. In this respect it is said
that the gifts and sacrifices which those priests ofl'ered
up, * could not make him that did the service perfect,'
Ileb. ix. 9. And that • the law can never make the
comers thereunto perfect,' Heb. x. 1.
Quest. "Why then was this priesthood ordained ?
Ans. It was ordained for a means to draw men on
to Christ. In this respect the law is said to be ' our
schoolmaster to bring us unto Christ,' Gal. iii. 24.
See Sec. G8.
This point discovereth sundry dotages.
1. The dotage of the superstitious Jews, who lift
up their eyes no higher than to this priesthood, whereon
they rested and built their faith.' They would not
be brought to subject themselves to any other. No,
not when this was actually abrogated, and another
more perfect actually established in the room of it.
Herein they perverted the wisdom and goodness of
God towards them, and the main end which he aimed
at in appointing the Levitical priesthood, which was
to lead them, as it were, by the hand to Christ, and
to afford them some easy steps, in regard of their
weakness, to ascend upon, and to see Christ the bet-
ter thereby. The fulness of time when the Messiah
was to be exhibited, was then to come. God therefore
afibrded means answerable to their condition, to sup-
port their faith and sustain their hope. But they
made those means an occasion to withhold, or to with-
draw them from Christ. Such an error this was, as
the apostle saith of them that were seduced therewith,
' Christ shall profit you nothing,' Gal. v. 2. The
Levitical priesthood and Christ's priesthood can no
more stand together than Dagon and the ark of God.
2. The dotage of Christian Jews, or Jewish Chris-
tians, who conform themselves to the Jewish cere-
monies.^ If the forenamed error of them, who never
made profession of Christ, be so heinous, as was before
shewed, what may be thought of them who, being in-
structed in the Christian religion, and thereupon pro-
fessing Christ, would induce a priesthood contrary to
Christ's ? For they who bring in Jewish ceremonies
bring in the Jewish priesthood, under which the
Jewish ceremonies were first established. Do not
these cross the main scope of the apostle ? Do they not
advance the Levitical priesthood against Christ, and
make Christ's priesthood imperfect ?
3. The dotage of papists, who do directly establish
another priesthood, which is neither Jewish nor Chris-
' Sec T/ic rroqrcKs of Divine Providaice, on Ezek. xxxvi. 11.
"^ See Chap. iv. 8, Sec. 49.
Ver. n.]
GOUGE ON HEBREWS.
119
tian, nor after the order of Aaron, nor after the order
of Melchisedec, a monstrous priesthood, such an one
as never was heard of before. For,
1. Their priests are no such persons as Melchisedec
was.
2. Their sacrifice, they say, is unbloody, and yet
for sin ; but ' without shedding of blood is no remis-
sion,' Heb. is. 22.
3. They make their sacrifice to be for the sins of
quick and dead; yet * after death the judgment,' Heb.
ix. 27.
4. They say that their sacrifice is the very flesh
and blood of Christ ; yet that which Melchisedec
brought forth was true bread and wine.
5. The things that they say they offer, are indeed
mere creatures, yet they call them their creator.
6. Their priests are not denied to be ci-eatures, yet
their sacrifice, they say, is their creator. Thus they
make creatures greater then their creator ; for the
priest is greater than the sacrifice.
7. They pretend a priesthood after the order of
Melchisedec, wherein there is nothing like to Mel-
chisedec's.
But, to let other absurdities pass, if perfection be
by Christ's priesthood, what further need was there
that other priests should be established ? Oh abomin-
able religion, that obtrudes such an unheard of priest-
hood to the church !
Let us learn to use the priesthood of Christ, which
succeeds the Levitical priesthood, and that whereby
perfection may be had, so as to trust perfectly there-
unto. If the Jews might conceive hope, and receive
comfort by that Levitical priesthood, how much more
hope, and more comfort, may we by the priesthood of
Christ ! Such is the dignity of this priest, being God
and man ; such the worth of his sacrifice, being the
body of him that was God ; so efficacious the sprinkling
of his blood, his entering into the holy place, his inter-
cession with God, as we may safely, securely, and
confidently trust thereunto.
Let us do with our Priest, the Lord Jesus, as the
Jews did with their priests. They brought all their
sacrifices to them.
Let us first apply to ourselves Christ's sacrifice.
This is a true Catholicon, a general remedy for every
malady. Then let us offer up the sacrifice of a broken
heart and contrite spirit, the offering of prayer and
praise, and the oblation of new obedience to Christ.
Of yielding obedience to the gospel on such a
ground, see Sec. 68 in the end thereof.
Sec, 62. Of the meaning of these words, ' for under it
the jieople received the law.'
The apostle, before he bringeth in his proof of the
imperfection of the Levitical priesthood, inserteth
within a parenthesis, an especial privilege of that
priesthood, which is thus set down, for under it the
people received the law.
This causal conjunction, yag, for, implieth a reason
of that priesthood, why there was such a function,
namely, that there might be a means of passing a law
betwixt God and the people. Of this word \ahg,
people, see See. 40, and Chap. iv. 9, Sec. 57.
Here by people are meant the congregation, or
nation of the children of Israel, for to them in special
was the law given, Rom. ix. 4.
This phrase, received the law, is the interpretation
of one Greek verb, vivo/Mdirriro, which is a compound,
and that of a verb, rldi^fxi, pono, that signifieth to put,
Mat. xii. 18 ; to make, Heb. i. 13 ; and to appoint.
Mat. xxiv. 51 ; and of a noun, i/o^o$, lex, that signifieth
a law, ver. 6.
The verb active, v6[j.ok7iu, leges sancio, signifieth
to make a law, or to appoint, or establish a law.
The passive, vo[j.okTii(sdai, lege sancitumesse, signifieth
to be established by law. This very word is used,
chap, viii. 6, and translated established. The word
law, included in the Greek compound, is not expressed
in our English. The Latin, sancitum, there used by
most interpreters, signifieth to establish by law. So
much must be understood in our English.
The foresaid compound passive verb here used in
my text, is joined with the noun people, to whom the
law was given, Xahg vsvo/Mod'iryjTo, populus legi suhfectus
fait. It cannot be word for word rendered in English.
It is somewhat like to this phrase, d'rodi-/.aToZv rhv
}.aov, decimare j^opulum, to tithe the p)eop)le. Sec. 40.
And to this, Ami dsdBxdruTcn, Levi decimatus est, Levi
ivas tithed. To come the nearest that we can to the
original, it may be thus rendered. The people had a
law made, or the people were subjected to the law.
Our English, which thus translates it, the pieople
received the law, followeth the vulgar Latin, legem
accepit, which hitteth the sense of the apostle.
By law, is here in special meant the ceremonial
law, which was most proper to that priesthood, and
which was most especially abrogated by Christ's priest-
hood.
This relative phrase, lit auTrfj, under it, hath refer-
ence to the Levitical priesthood.
The force of the reason lieth in the relation between
a law and priesthood. There cannot pass a law of
covenant between God and man without a priesthood.
This is here taken for granted. Yea, further, he
taketh it for granted, that the law and priesthood are
answerable one to another ; such as the law is, such
is the priesthood.
Sec. 63. Of the necessity of a priesthood to establish a
lan\
An especial point intended by this clause, for under
it the jyeople received the law, is this ; —
A priesthood is necessary for estabhshing ordinances
betwixt God and man. The main end of a priest, is
to be ' for men in things pertaining to God,' Heb.
v. 1. In ordinances betwixt God and man, there is
120
GOUGE ON HEBREWS.
[Chap. VII.
a kind of covenant, for which there must bo a kind of
mediator betwixt God and man.
There is no proportion betwixt God and man,
whether we consider the greatness, the brightness, or
holiness of God.
Ol)j. Before Aaron there was no priest.
Ans. The first-born were priests before the law.
On this ground the Lord saith, * I have taken the
Levites from among the children of Israel instead of
all the first-born.' And again he saith to Moses,
' Take the Levites instead of all the first-born,' Num.
iii. 12, 45.
We may from hence infer, that there is a necessity
of a priesthood in the church. This is as necessary
as a covenant to pass betwixt God and man, as neces-
sary as God's favour to be turned to man, and man's
service accepted of God.
Our adversaries in the general grant a necessity of
priesthood, and thereby think they have a great
advantage against us. They much insult on this,
that they have such priests as offer up an outward,
real, propitiatory sacrifice.
But the truth is, that we have the substance, they
but a shadow ; we have the truth, they but a conceit
of their own. We have that priesthood, which the
apostle here so much commendcth, the priesthood
which abolished Aaron's, and succeeded in the room
thereof ; a priesthood of God's own appointing, which
is everlasting, and perfecteth all that trusteth there-
unto. Our priest is both God and man, most holy,
who offered himself up without spot, who actually
entered into the true holy place, who there abideth
ever before God the Father, who doth so fully effect
all things belonging to a priest, as there needeth none
to succeed him.
The popish pretended priesthood is indeed no
priesthood. It was never ordained of God. It is of
neither of those two orders, which only are mentioned
in Scripture. Not of Aaron's, for they themselves will
not say that they descend from him ; nor of Mel-
chisedec's, for in nothing they agree with him in his
priesthood. Their priests are no whit better than the
sons of Levi ; for they are sons of men, sinful, mortal,
yea, they are far worse than the Levites were, in their
usurped power, and palpable idolatry.
Let them glory in their new non-priesthood, and in
their devilish idolatry, but let us cleave to our ancient,
true priest, and perfectly trust unto his priesthood,
under which we the people of God receive all divine
ordinances needful for, and useful to, the church.
Sec. GI. Of the meaning of these words, ' ]Vhat
further need iras there that another priest should rise ?'
The main force of the apostle's argument, whereby
he proveth the imperfection of the Levitical priest-
hood, is thus interrogatively expressed, ll'hot fitrihcr
nerd tins there, &c. This interrogation intcudeth a
strong negation. See Chap. i. 5, Sec. 40.
Of the word y^sla, translated need, see Chap. v. 12,
Sec. G2.
An adjective a'/^^iTcg thence derived, and com-
pounded with the privative preposition, signifieth iin-
jirofitahle, IMat. xxv. 80, So as that whereof there is
no need, especially if it hath been in use before, is
unprofitable ; so the Levitical priesthood.
The Greek adverb in, translated further, is the very
same that was translated yet, Sec. 58. Here it hath
reference to the time, wherein Christ the true priest,
far more excellent every way than any of the sons of
Levi, was exhibited. Hereby he gi*anteth, that for-
merly the Levitical priesthood was needful and useful ;
but now affirmeth that there was no farther use or
need thereof.
The other priest whom here he intendeth, is Christ
himself, who is expressly said to be ' after the order
of Melchisedec' Of that order, see Chap. v. 6,
Sec. 30.
The verb auGTac&a.i, translated rise, is a compound ;
the simple verb 'iaryu, signifieth to set or -place. Mat.
iv. 5 ; the compound to rise, Mat. ix. 9, or to raise,
Mat. xxii. 24. It is here used in the former sense,
and fitly translated rise. It implieth a clear mani-
festation of a thing. Christ was ever. As God, he
was from ' everlasting to everlasting,' Ps. xc. 2 ; as
God-man, mediator, and priest, he was shadowed and
typified in all the priests, that ever were from the
beginning of the world ; but being incai'nate, he rose,
as the sun, and by his rising dispelled the clouds and
shadows of all the types and ceremonies.
Upon these premises, that Christ was a priest, and
after another order than the sons of Levi, and raised
up instead of them to perfect what they could not, the
imperfection of the legal priesthood is evinced.
Sec. 65. Of superfluous additions to perfection.
From the apostle's argument that the Levitical
priesthood was imperfect, because another was raised
after it, it may be well inferred, that nothing need be
added to that which is perfect. Hereby the wise man
proveth the work of God to be perfect, because ' no-
thing can bo put to it,' Eccles. iii. 14. The like may
be said of the word of God ; and thereupon the wise
man giveth this advice, ' Add thou not unto his words,'
Prov. XXX. 5, G.
1. Whatsoever is added to that which is perfect,
must needs be superfluous, because nothing is wanting
or defective in that which is perfect.
2. An addition to that which is perfect is dishonour-
able, for it seemeth to impeach it of some imperfec-
tion.
Hereby is discovered the boldness, pride, and pre-
sumption of the Church of Rome, who, of her own idle
brain, maketh many additions to things most absolute
and perfect, as to God, Christ, the Holy Ghost, and
holy ordinances.
1. To God, who is all-sufficient, they add many
Ver. 12.]
GOUGE ON HEBREWS.
121
idols to help them in their needs, as if God were not
of himself able to help in all needs.
2. To Christ, who is in all that he undertaketh,
willing and able to accomplish it, they add in all his
offices coadjutors and helps. To his kingly office they
add a viceroy, a head, a spouse of his church, as if
he alone could not govern it ; to his prophetical
office they add a great prophet to coin new articles of
faith, to turn those which Christ hath established this
way, or that way, as the pope pleaseth ; to his priest-
hood they add other priests to offer up, as they say,
true, real, propitiatory sacrifices for the quick and
dead ; to his mediation and intercession they add the
mediation and intercession of all the angels and saints
in heaven ; to his blood, the milk of the virgin Mary ;
to his wounds, the wounds of their Saint Francis ; to
his death, the death of martyrs, among whom they
reckon many traitors and other notorious malefactors ;
to his merits, the merits of men's works.
3. To the Holy Ghost, who likewise is able to effect
what he undertaketh (only in wisdom, in regard of
man's weakness, he useth means, which means are but
bare instrum ents) , they add bishops and priests, to whom
they give a divine power of breathing in an holy spirit,
and to the sacraments of working grace by the very act
done.
4. To the word of God, which is most perfect, they
add canons of councils, decrees of popes, and sundry
human traditions.
5. To the two sacraments, which Christ the wise
king of his church hath thought sufficient, they add
five others, namely, orders, penance, confirmation,
matrimony, and extreme unction.
Against these, and all other like additions, may the
apostle's argument be pressed. If God, Christ, the
Holy Ghost, the word of God, and sacraments be
perfect, then those additions are vain. But if there
need such additions, then are not God, Christ, the
Holy Ghost, the word of God, and sacraments perfect.
Take notice hereby of the blasphemous positions of
that whorish church.
2. Let us learn to testify our acknowledgment of
God's, and Christ's, and the Spirit's all-sufficiency and
perfection, by trusting wholly and only on them. The
like is to be applied to Christ's offices, sacrifice, merits,
word, and sacraments.
Sec. 66. Of Christ's priesthood differing from
Aaron's.
The apostle sets down the difference betwixt the
Levitical priesthood and Christ's both affirmatively,
thus, after the order ofMelchisedec, and negatively thus,
and not to he called after the order of Aaron. This he
doth purposely, to meet with an objection which might
be made against his former arguments, namely, that a
succession of one thing after another doth not ne-
cessarily imply an imperfection in the one, and per-
fection in the other. For Eleazar succeeded Aaron,
and so other priests under the law one after another,
yet the latter were not more perfect than the former.
Ans. The apostle doth not draw his argument simply
from the succession of one priest to another, but of
one priesthood, and that after another order.
These two orders of Melchisedec and Aaron are the
only two orders of priesthood that ever were instituted
in God's church. In this respect the numeration of
orders here set down is full and perfect.
The former, after which Christ was, hath been
proved to be far more excellent than the latter ; see ver.
4, Sec. 31.
The latter, after which Christ was not, is styled the
order of Aaron. Aaron was the first public legal priest ;
that priesthood was appropriated to him and his seed,
and the laws concerning that priesthood were first
given to him, and, in and under him, to his posterity.
Fitly therefore is that priesthood said to be ' after the
order of Aaron.'
This word Xsyeadai, did, called, is not the same
xaXo-j/xsvog, that was used, Chap. v. 4, Sec. 20,
about God's deputing one to an office. It properly
signifieth to he said, chap. iii. 15. For Christ is no-
where said to be a priest after the order of Aaron ;
but he is said to be after the order of Melchisedec,
Ps. ex. 4. Of a negative argument, see Chap. i. 5,
Sec. 46.
That then which is here to be especially observed,
is, that Christ's priesthood is of another kind than
Levi's was. The apostle proveth this by many argu-
ments, namely, in that it was after another order,
under another law, ver. 12 ; by a priest of another
tribe, ver. 14 ; of greater efficacy, ver. 19 ; having a
better sacrifice, chap. ix. 23 ; and a more glorious
place, chap. ix. 24.
Aaron's priesthood was not sufficient actually and
effectually to do the things which are to be done by
that function. It could not cleanse from sin, it could
not justify, it could not properly sanctify, it could not
make perfect those which are under it, chap. x. 1, &c.
Therefore that which doth these things must needs be
of another kind.
This teacheth us to be of other minds and other
manners, not to doat on outward rudiments ; after
another manner to come to Jesus and to use him than
the Jews came to their priests and used them. We
need not now go on pilgrimage to Jerusalem, but with
the eye of faith look to heaven ; we need not bring
doves, sheep, goats, bulls, but spiritual sacrifices.
Another priest requireth another kind of disposition
and conversation. All things are now new ; so must
we be new creatures, 2 Cor. v. 17.
Sec. 67. Of the meaninr/ of the ticelfth verse.
Ver. 12. For the priesthood being changed, there is
made of necessity a change also of the laiv.
The twelfth verse is inferred as a consequence upon
the change of the Levitical priesthood. He proved in
122
GOUGE ON HEBREWS.
[Chap. VII.
the former verse that that priesthood was changed by
another, which was after another order, and substi-
tuted in the room of it. Hereupon be inferreth that
the law also must needs be changed.
The causal conjunction, y us, fur, is here a note of a
consequence. The consequence is inferred upon the
privilege of a priesthood, which was inserted in the
former verse within a parenthesis. The privilege was
this : under the Levitical priesthood ' the people re-
ceived the law,' Thence it foUoweth that upon the
change of the priesthood the law also must be changed.
The noun rz'.u>6\jvr,;, b'anslated jJ/tVs^Aoof/, is the same
that was used before, ver 11, Sec. 61.
Of this word /jbiTarih/xsir,;, changed, see Chap. vi. 18,
Sec. 135. Hero it implieth such a change as one
priesthood is utterly abrogated and nulled, and an-
other substituted in the room of it. This noun chanrje,
IMiTuOiaiz, hero significth in eflect as much as the word
adizr,(Sii, translated (/;sr7»/(!////»/7, doth, vcr. 18. Both
the words are compounded with the same simple verb
rlOiiii, but dill'erent prepositions. We may not there-
fore think that the apostle intends a translation of one
and the same priesthood from one priest to another
(though this word be sometimes used for translating
the same thing from one place to another, chap. xi. 5,
Acts vii. IG), but rather a taking of it clean away.
This phrase, i^ diay/.r,g, of nccessitij, implieth that
it could not be otherwise.
There is such a mutual dependence of the law and
priesthood one upon another, as they cannot be sepa-
rated. They are like Hippocrates's twins, they live to-
gether and die together.
By t/i/Mcv, laic, some take the particular ordinances
about the Levitical priesthood to be meant. But
surely it here intendeth as much as it did in this
clause, ' the people received the law,' ver. 11. Now
the people did not receive such ordinances only as
concerned the priesthood, but that whole law which
concerned the whole politj' of the Jews.
The apostle doth the rather take this occasion of
demonstrating the abrogation of the law, to draw their
mind and hearts from it, that they might more firmly
and stedfastly be set and settled on that law, which is
established by Christ's priesthood, and that is the
gospel. This is the principal intendment of this epistle.
Sec. G8. Of the ahrorjation of the ceremonial law.
The apostle in these words, tlie priesthood hcinrj
chatiffed, taketh it for granted that the Levitical priest-
hood was abrogated ; for this he had proved in the
former verse. The main point here intended is the
abrogation of the law, upon which he layeth a neces-
sity.
The Jews were under a threefold law, moral, cere-
monial, and judicial.
The ceremonial law is here in particular intended,
for that especially depended upon the Levitical priest-
hood.
The moral law concerns all the sons of Adam, but
the two other concern the sons of Abraham.
The ceremonial law enjoins such services as were
to be performed to God, and such ceremonies and
rites as appertained thereunto ; and withal it directed
priests and people in the use of them.
This is that law whereof the apostle thus speaks :
* Thei'e is verily a disannulling of the commandment,'
ver. 18 ; this is that * law of commandments' which is
said to be 'abolished' by Christ, Eph. ii. 15 ; this is
that ' handwriting of ordinances' which is said to be
' blotted out,' Col. ii. 14.
Ohj. This is it that is said to be 'a statute for ever,'
Exod. xxviii. 43, and ' a covenant of salt for ever,'
Num. xviii. 19.
Ans. 1. The Hebrew word o^)]}, translated /or ever,
is sometimes indefinitely put for a long season, the end
whereof is not known to us, Eccles. xii. 5.
2. It is put for an unalterable stability so long as
the date appointed continued. Thus, that which con-
tinued unalterable till the year of jubilee is said to be
for ever, Exod. xxi. G.
3. It is put for the continuance of one's life. Thus
Samuel is devoted to * abide before the Lord for ever,'
1 Sam. i. 22.
4. It is put for the whole time of the polity of the
Jews. That which was to continue so long as that
estate lasted is said to be for ever or everlasting. Gen.
xvii. 8. .
5. It is put for that which ended in the truth, the 1
Lord Jesus, and so is said to be for ever, as Solomon's
throne, 2 Sam. vii. 13.
In the first and two last respects before mentioned
may the ceremonial law be said to continue for ever ;
for it continued a long time, many hundred years, even
so long as the polity of the Jews lasted, and it ended
in Christ, the truth of all the legal ceremonies.
1. In this respect it could not properly continue for
ever, but must vanish away, because it was the figure
of a substance, the shadow of a body, and type of a
truth, to come, Heb. x. 1. Now a figure and type
ceaseth when the substance and truth is exhibited, end
a shadow vanisheth away when the body is in place
and present. Herein lieth a difterence between shadows
and types on the one side, and signs and sacraments
on the other side : that the former are of things future,
the latter of things exhibited and past. The former
cannot retain their life and vigour together with the
substance and truth ; the latter may retain their life
and vigour together with the thing signified.
2. The ceremonial law was a wall of partition be-
twixt Jew and Gentile, whereby the Jews were so
fenced as the Gentiles could not be mixed with them,
as when beasts of one lord' are so fenced in a pasture
as other beasts cannot come into their pasture. There-
fore when Christ came to unite Jew and Gentile, and
to make of them one, he is said to * break down this
» Qii. 'herd'?— Ed.
Ver. 12.]
GOUGE ON HEBREWS.
123
stop of partition wall,' Eph. ii. 14. If that law had
not been abrogated, the Gentiles could not have been
brought into Christ's fold, as of necessity they must
be, John x. 16. Till the fulness of time, wherein the
truth and substance of all the ceremonies and types
was exhibited and accomplished, that law of ceremonies
remained in force with the Jews upon these grounds :
1. The several branches thereof were part of God's
outward worship.
2. Thereby they were kept from will-worship.
3. They were also thereby kept from conforming
themselves to the Gentiles in their idolatrous services.
4. They being types and shadows of Christ to come,
were as a looking-glass to shew unto them that image
of Christ.
5. They being many, heavy, burdensome, painful,
chargeable rites, they made the Jews the more to long
after Christ. In this respect the apostle saith of this
law that it was ' our schoolmaster to bring us unto
Christ,' Gal. iii. 24. For,
It pointed out Christ under rudiments and cere-
monies.
It forced men to seek help elsewhere, because it
could not perfect those that came unto it.
1. This aggravateth those dotages which were
noted, Sec. 61.
2. It informs us in God's goodness to us, who are
reserved to that fulness of time wherein Christ hath
been exhibited ; for we are freed from that * yoke
which neither we nor our fathers are able to bear,'
Acts XV. 10. This is a bondage worse than the
Egyptian bondage. They that were freed from that
bondage had many memorials of God's goodness to
them therein, the more to quicken up their spirits to
praise God for their deliverance, and to continue the
memory thereof from generation to generation.
3. The change of the law is a strong motive to stir
us up willingly and cheerfully to submit ourselves to
this law whereinto that is translated ; that is, to the
law of the gospel, which is estabhshed under Christ's
priesthood. This law requires not impossibilities, as
to ascend into heaven, or to descend into the deep,
Rom. X. 6, 7 ; but it requires faith and repentance,
Mark i. 15. Faith, to give evidence to the free grace
of God, who requireth of us but to receive what he
graciously ofi'ereth ; repentance, to demonstrate the
purity of God, who, though he freely justify a sinner,
yet he will not have have him continue in sin. Yea,
this law of the gospel giveth power and ability to per-
form what it requireth. If this law, into which the
other is translated, be thoroughly compared with that,
we shall find just cause to acknowledge that this is
' an easy yoke, and a light burden,' Mat. xi. 30, but
that a yoke and burden that none could bear. Acts
XV. 10.
Sec. 69. Of the judicial law of the Jeivs.
Besides the ceremonial law, the Jews had a judicial
law, proper and peculiar to that polity. This law con-
cerned especially their civil estate. Many branches
of that law appertained to the Jewish priesthood ; as,
the particular laws about the cities of refuge, whither
such as slew any unawares fled, and there abode till
the death of the high priest. Num. xxxv. 25. And
laws about lepers, which the priest was to judge. Lev.
xiv. 3. And sundry other cases which the priest was
to judge of, Deut. xvii. 9. So also the laws of dis-
tinguishing tribes. Num. xxxvi. 7 ; of reserving inheri-
tances to special tribes and famihes, of selling them
to the next of kin, Ruth iv. 4 ; of raising seed to a
brother that died without issue. Gen. xxxviii. 8, 9 ;
of all manner of freedoms at the year of jubilee, Lev.
XXV. 13, &c.
There were other branches of the judicial law which
rested upon common equitj^ and were means of keep-
ing the moral law : as putting to death idolaters and
such as enticed others thereunto ; and witches, and wil-
ful murderers, and other notorious malefactors. So
likewise laws against incest and incestuous marriages ;
laws of reverencing and obeying superiors and gover-
nors ; and of dealing justly in borrowing, restoring,
buying, selling, and all manner of contracts, Exod.
xxii. 20 ; Deut. xiii. 9 ; Exod. xx. 18 ; Num. xxxv.
30; Lev. xx. 11, &c., xix. 32, 35.
The former sort were aboHshed together with the
priesthood.
The latter remain as good directions to order even
Christian polities accordingly.
1. By these kinds of laws the wisdom of God was
manifested in observing what was fit for the particular
kind and condition of people ; and in giving them an-
swerable laws, and yet not tying all nations and
states thereunto.
2. That liberty which God aflfordeth to others to
have laws most agreeable to their own country, so as
they be not contrary to equity and piety, bindeth them
more obediently to submit themselves to their own
wholesome laws, and to keep peace, unity, and amity
among themselves.
Sec. 70. Of the moral law.
The moral law is a general rule for all sorts oi
people. It was therefore given to Adam and his pos-
terity ; yea, it was engi'aven in man's heart, Rom. ii.
15. It is a perfect rule of all righteousness, whereby
is declared vftai is due to God and man. It is an in-
violable, unchangeable, and everlasting law ; of per-
petual use, never to be abrogated.
This is that law which Christ came ' not to destroy
but to fulfil,' Mat. V. 17. This is the law which
' through faith we establish,' Rom. iii. 31. This is
that law from which * not one jot or one tittle shall
pass till heaven and earth pass,' Mat. v. 18,
Yet because through man's corruption it is so far
from bringing man to life (which was the primary and
principal end thereof) as it beateth him down into a
124.
GOUGE ON HEBREWS.
[Chap. VII.
most woful and cursed estate, it is by Jesus Christ
(who is the resurrection nud life, John xi. 25), in sun-
dry circumstances altered, or rather mollified.
It will be therefore requisite distinctly to declare,
both wherein that alteratiun or qualilication consist-
eth, nud also wherein the moral law still remainoth of
use to Christians.
It is mollitiod in these circumstances.
1. In regard of justification, Acts xiii. 39. The
law was first given to justify the observers thereof;
but now in regard of man's corruption, that is impos-
sible, Kom. viii. 3, Gal. iii. 11, God therefore now
hath appointed another means for that end, which is,
Christ and faith in him. Acts xiii. 39, Horn. iii. 28.
2. In regard of the rigour thereof. The law accept-
eth no duty, but that which is every way alsolute and
perfect. Thus rL:uch is implied under this phrase,
' The man which doth these things, shall live by them,'
Ivom. X. 5. This therefore is the doom of the law,
' Cursed is every one that contiuueth not in all things
which are written in the book of the law, to do them,'
Gal. iii. 10. Yet there is a righteousness (though not
framed according to this exact rule) which is accepted
of God. This is the righteousness of faith, whereby
laying hold on Christ's righteousness to be justified,
' we exercise ourselves to have always a conscience
void of oflence towards God and towards man,' Acts
xxiv. 16. ' For if there be fii'st a willing mind, it is
accepted according to that a man hath, and not accord-
ing to that he hath not,' 2 Cor. viii. 12.
8. In regard of an accidental power, which the law,
through man's corruption, hath to increase sin, and to
make it out of measure sinful, Kom. vii. 13. For the
very forbidding of a sin by the law maketh the corrupt
heart of man more eagerly pursue it ; as a stub-
born child'will do a thing the more, because it is for-
bidden. Heathen, by the light of nature, discerned
thus much, hereupon they had this proverb,
Nitimur in vetitum semper, cupimusque negata,
We are most prone to that which is forbidden, and de-
sire things denied. There is a secret antipathy and
contrary disposition in our corrupt nature to God's
pure law ; but by the Spirit of Christ that antipathy
is taken away, and another disposition wrought in true
believers, namely, a true desire, and faithful endea-
vour to avoid what the law forbiddeth, and to do that
which it requireth. In this respect, saith the apostle,
' I delight in the law of God concerning the inward
man,' Kom. vii, 22.
4. In regard of the curse of the law. For the law
peremptorily denounceth a curse against every trans-
gressor and transgression, Deut. xxvii. 20, Gal", iii. 10.
The law admits no surety, nor accepts any repent-
ance.
Ihus, 'all men having sinned, come short of the
glory of God,' Bom. iii. 23. Yet this curse doth not
light on all ; for ' Christ hath redeemed us from the
curse of the law, being made a curse for us,' Gal. iii.
13. In this respect, ' there is no condemnation to
them that are in Christ Jesus,' Rom. viii. 1.
Though the moral law be altered in the fore-men-
tioned respects, yet still it remains to be of use for
instruction and direction.
1. For instruction, it demonstrateth these points
following :
(1.) What God himself is, Exod. xx. 2.
(2.) What his holy will is, Ps. xl. 8.
(3.) What our duty is to God and man. Mat. xxii.
37-39.
(4.) What sin is, 1 John iii. 4, Rom. iii. 20.
(5.) What are the kinds of sin, James ii. 11, Rom.
vii. 7.
(G.) What the pravity o^our nature is, Rom. vii. 14.
(7.) AVhat thesiuinlncss of our livesis, Rom.vii. 19.
(8.) God's approbation of obedience, Exod. xx.G, 12.
(9.) God's detestation of transgressors, Exod. xx.
5,7.
(10.) The fearful doom of sinners, Gal. iii. 10.
(11.) Man's disability to keep the law, Rom. viii. 8.
(12.) The necessity of another means of salvation,
Rom. iii. 20, 21.
2. For direction. The law is of use to these points
following.
(1.) To convince men of sin.
(2.) To humble them for the same.
(3.) To work an hatred of sin.
(4.) To restrain them from it.
(5.) To work self-denial.
(6.) To drive men to Christ.
(7.) To put them on to endeavour after as near a
conformity to the law as they can.
(8.) To make them fearful of pulling upon their
souls a more fearful doom than the curse of the law,
which is by despising the gospel.
(9.) To make impenitcnts the more inexcusable.
(10.) To make believers more thankful for Christ's
active and passive obedience, whereby as a surety he
hath done for them what they could not; and endured
that curse which they deserved, to free them from the
same.
Sec. 71. Of the rcsohition and observations of Heb.
vii. 11, 12.
Yer. 11. If therefore perfection were hy the Lcvi-
tical 2'>^'icsthood {for under it the peojjie received the
law), what further need was there that another priest
shoidd rise after the order of 3Ielchisedec, and not be
called after the order of Aaron f
12. i'br the priesthood beinif changed, there is made
of necessity a change also of the latv.
The sum of these two verses is a demonstration of
the imperfection of the Levitical priesthood.
Thereof are two parts.
In the first, the point itself is laid down ; in the
second, a proof thereof.
Ver. 13, 14.]
GOUGE ON HEBREWS.
12^
The point itself is a priesthood. This is set out
two ways.
1. By the kind of it. 2. By the privilege apper-
taining to it.
In setting down the kind of that priesthood, we are
to observe,
1. The manner of setting it down, by way of sup-
position, in this particle if.
2. The matter whereof it consisteth. This hath
two branches.
1. The persons exercising it, the sons of Levi, im-
plied in this word Levitical.
2. The imperfection of it, implied in this supposi-
tion. If perfection, &c.
The privilege of a priesthood is a relation betwixt it
and the law: under it the law, &c.
This is amplified, (1.) By the persons who received
the law under it, the people.
(2.) By a consequence following upon it, ver, 12.
The proof of the point is from the need of another
priesthood.
Here again we are to observe the manner and the
matter.
The manner of expressing the proof is by an in-
terrogation. What need, &c.
The matter is, (1.) Generally propounded in this
phrase, another priest, &c.
(2.) Particularly exemplified.
The exemplification is in two orders.
The first order is asserted thus, after the order of
Melchisedec.
The other order is removed thus, not called after
the order of Aaron.
The consequence of the foresaid privilege of a priest-
hood, being a relation betwixt it and a law, is a change
of the one with the other. Hereof are two parts.
One taken for granted. The priesthood being
changed.
The other, an inference made upon that grant, there
is made a change, &c.
This is amplified by the necessity of it, of necessity.
Doctrines.
I. A conditional supposition may he the ground of a
contrary conclusion. This supposition, if perfection,
&c., is a ground to prove the priesthood imperfect.
See Sec. 61.
II. There was a priesthood under the laiv. This is
here taken for granted. See Sec. 63.
III. The priests under the law were sons of Levi.
This word Levitical sets out as much. See Sec. 61.
IV. The priesthood under the laio loas imperfect.
This is implied under the consequence inferred upon
this supposition. If perfection, &c. See Sec. 61.
V. A priesthood was used for establishing a law.
This was the reason of this priesthood. See Sec.
63,
VI. The law established by a priesthood is for people s
use. For the people received it. See Sec. 63.
VII. An imperfect priesthood iieeds another. This
is here taken for granted. Sec Sec. 64.
VIII. Nothing may be added to that lohich is per-
fect. This by consequence foUoweth from the apostle's
argument. See Sec. 65.
IX. Christ came in the room of Levi. This also is
here taken for granted. See Sec. 64.
X. Christ's priesthood is after the order of Melchi-
sedec. This is expressly affirmed. See Sec. 66.
XI. Christ loas not after the order of Aaron. This
also is expressly affirmed. See Sec. 66.
XII. 27ie legal priesthood is changed. This is here
presupposed. See Sec. 67.
XIII. The laio and priest depend each on other.
This is the force of the consequence here inferred.
See Sec. 67.
XIV. A laio cannot stand without a priesthood.
This phrase, of necessity, intends as much. See
Sec. 67.
Sec. 72. Of the meaning of the \2)th verse.
Ver. 13. For he of uhom these things are spoken per-
taineth to another tribe, of ivhich no man gave attend-
ance at the altar.
14. For it is evident that our Lord sprang out of
Judah; of which tribe Moses spake nothing concerning
priesthood.
In these two verses the apostle giveth a proof of this
main point, that Christ's priesthood was of another
kind than the Levitical priesthood. His argument
is drawn from the different tribes, whereof the one„
and the other priests were. The grounds of the argu-
ment resteth upon this, that God restrained the priest-
hood, under the law, to the tribe of Levi. None of any
other tribe might be of that priesthood, Num. xviii. 1 ,
&c. Christ therefore being of another tribe, was
not a priest after that order. The first particle ydo,
for, intendeth a reason.
These words, Jp' h Xsysrai, He of ivhom these things
are spoken, are relative. They have reference to him
that was the true priest, whom Melchisedec prefigured ;
and to whom all those excellent things, before men-
tioned of Melchisedec, as a type, most truly and pro-
perly appertained. This was Jesus Christ, who in
the next verse is styled, ' our Lord.' This relative
description of Christ, giveth good ground to apply
that priesthood of Melchisedec, and other excellencies
spoken of him thereabout, to Christ. See ver. 3, Sees.
25, 26, and ver. 4, Sec. 31.
Of the meaning of the Greek word iJ.iTi(Syji%iv, trans-
lated pertaineth, see chap, ii, 14, Sec. 139. Christ
was pleased to associate himself among the people of
God, and that so as to be of one of their tribes.
A tribe, (puXrj, was a company of people that descended
from a distinct stock. Now Jacob or Israel having
twelve sons, so many as descended from each of them
were accounted to make so many tribes, and there-
upon were called * the twelve tribes of Israel,' Gen.
12G
GOUGE ON HEBREWS.
[Chap. VII.
xlix. 28. This word tribe is also by way of resem-
blance, applied to other divisions, of people in other
nations, and translated kindred, Rev. v. U, but here
it is taken in the tirst and proper sense.
This distributive pronoun, irbag, another, hath
reference to the tribe of Levi, so as Christ was not of
that tribe, yet of another. What that other tribe was,
and why he was of that tribe, see ver. 1-i, Sec. 75.
This in general giveth evidence of a great conde-
scension in Christ, who, being one of the glorious
Trinity in heaven, vouchsafed to be of one of the twelve
tribes of Israel on earth.
Of the tribe whereof Christ was, it is said, no vian
gave atlendance at the altar.
An altar was that whereon sacrifices were offered
up. The Hebrew word n2T0, altare, that signifieth
an altar, is derived from a verb, n3T, sacrificavit, that
signifieth to sacrifice. The Greek word here used,
':^-j(!iaa'rr,or^j, is a compound of two nouns, whereof
one signifieth a sacrifice, the other implieth a place to
lay that sacrifice upon. Our English word altar is
taken from the Latin altare, which signifieth a thing
raised on high,^ or so called because it used to be
raised up and set in high places.
This phrase, he rjavc attendance, is the interpreta-
tion of one compound Greek word, Taoffsff^jj/cs, where-
of see Chap. ii. 1, Sec. 6. There is shewed that it
signifieth a serious heeding of a thing, or attending it,
so as it is here fitly translated (jave attendance; such
are said, rtioaihibnv, asaidere,"^ to wait at the altar,
1 Cor. ix. Vd.
The altar is here metonymically put for the priests
offering sacrifices thereon, and the services about the
altar are synecdochically put for all other services ap-
pertaining to that calUng.
Where he saith, no man gave attendance, he speaks
rather of right than of fact ; for Uzziah, of the tribe
of Judah, gave attendance at the altar of incense, 2
Chron. xxvi. IG, but without warrant, and against the
law. He had no right so to do ; he ought not to have
done it.
In this last clause one thing is expressed, that none
of another tribe gave attendance at the altar ; another
is implied, that the priests who were of the tribe of
Levi did give attendance at the altar.
Sec. 73. Of nolintermeddling with things not apper-
taining to us^ hut attending our oivn husincss.
From the foresaid point expressed, that none of
another tribe gave attendance at the altar, we may
well infer this general, that no man ought to meddle
with that ofiico which belongs not to him. When
Christ was desired to decide a controversy betwixt
brothers about their inheritance, he returned this
answer, ' Man, who made me a judge, or a divider
' Altnrc ab adject, alius: quia altis locis excitari solebat.
- UQiJileiiiit. li(is T»» liltt. Proprio commodo invigilore.
—Artst. Polit.
over you?' Luke xii. 13, 14. None could better have
done it; but because it belonged not to him, he would
not do it. ' Every fool will be meddling,' Prov. xx.
3. The apostle calls such ' busy bodies,' and saith
that they ' walk disorderly,' 1 Thes. iv. 11. Another
apostle gives Christians to understand that such
meddling with other men's matters may cause suffer-
ing, but such suffering as a Christian can have no
comfort in, and therefore adviseth that ' none suffer
as a busy body,' 1 Pet. iv. 15. * The wisdom of the
prudent is to understand his' way,' Prov. xiv. 8, and,
' The just man walketh in his integrity,' Prov. xx. 7.
In these and other like places this relative his implieth
that which in special appertaincth to him. Express
in this case is this charge, '.Let every man abide in
the same calling wherein ho was called,' 1 Cor. vii.
20. This is the way to bring quietness to a man ;
thereupon saith the apostle, ' Study to be quiet, and
to do your own busmess,' 1 Thes. iv. IL Well weigh
the direction which the Baptist giveth to those that
inquired of him what they should do, and you shall
find that it tends to this, to have an eye to the par-
ticular duties of their several callings, Luke iii. 10, &c.
See sundry grounds of the equity of this point in
The Whole Armour of God, on Eph. vi. 14, treat, ii.
part i. sec. 4.
Do they swerve from this ruled case who, being of
other callings, give attendance at the pulpit? and
such as, being ministers, give attendance at shops,
farms, and other like places? so they who attend upon
trades, wherein they were never trained up, nor have
any skill ? Many, Absalom-like, pretend to do great
matters if they were in such and such places, 2 Sam.
XV. 4, when they are most unfit so to do, and do the
contrary. From that which is taken for granted, that
they who are of the tribe of Levi gave attendance at
the altar, it followeth that the duties which belong to
our particular places must be carefully performed;
we must be diligent and faithful therein. So were
two of those servants whom the Lord entrusted with
talents, Mat. xxv. IG, 17. So were other servants of
God guided by his Spirit ; and among others, Moses,
and Christ himself. Chap. iii. 2.
Those two encouragements, which are of most force
to quicken any hereunto, are both propounded in the
parable of the talents — the Lord's gracious approba-
tion and bountiful remuneration. Mat. xxv. 21.
It is observable that God frequently manifested
some extraordinary evidence of his special favour to
his servants while they were emploj'ed in their pai*-
ticular callings. The Lord tirst appeared unto Moses
to make known unto him his purpose of advancing
him to be a governor over his people, while he was
keeping the sheep of his father-in-law, Exod. iii. 1,
&c., for this was his particular calling. Thus EHshu
was first called to be a prophet while he was ploughing,
1 Kings xix. 19. The good tidings that old Zacharias
should have a sou, was brought to him while he gave
Ver. 13, 14.J
GOUGE ON HEBREWS.
127
attendance at the altar, Luke i. 11. The first blessed
tidings of our Saviour's birth was brought to shep-
herds while they were keeping their flocks, Luke ii. 8,
&c. Many like instances might be given of God's ap-
probation of men's diligence and faithfulness in their
particular callings.
Of diligence in our undertakings, see Chap. iv. 11,
Sees. 63, 61, and Chap. vi. 11, Sec. 79.
By way of resemblance I may further infer, that as
they of the tribe of Judah had nothing to do with the
ordinances proper to the tribe of Levi, so we Chris-
tians, with the altar and ordinances proper to the
Jews ; we are another people, and have another priest-
hood. We have the gospel and ordinances proper
thereto; upon those we must give attendance. As
they had an altar whereof we had no right to eat, so
we have an altar whereof they have no right to eat,
Heb. xiii. 10.
Sec. 74. Of Christ our Lord.
The fourth verse is added both as another argument
to prove that Christ was not a priest after the order
of Aaron (because he was of the tribe of Judah), and
also as a confirmation of the former argument, that he
was of another tribe ; because he was of the tribe of
Judah, which was another than the tribe of Levi. The
causal conjunction, ya^, shews that it is added as a
reason.
The adjective v^oByjXov, translated evident, is a com-
pound ; properly, it signifieth before-manifest, or ma-
nifest beforehand. So it is translated 1 Tim. v. 24,
25 ; but here the preposition addeth emphasis. The
simple noun, d^Xov, signifieth manifest, 1 Cor. xv. 27 ;
sundry compounds, h.hrfkog, 2 Tim. iii. 9, -/.ara-
hrikciv, Heb. vii. 15, very manifest, which emphasis
our English implieth under this word evident. Hereby
he gives us to wit that it was most clear and unques-
tionable truth.
This title, our Lord, hath reference to Christ.
Lord setteth out his supreme sovereignty, dignity, and
dominion. Hereof see Chap. i. 10, Sec. 128.
This relative, our, hath special reference to the
church, and to the several members thereof. So was
the penman of this epistle, and they to whom he
directed it.
Christ, then, is in special the Lord of the church.
In this sense do the apostles use this correlative our,
joined with Lord, in their salutations. Gal. i. 3, 2
Pet. i. 2 ; in their gratulations, Eph. i. 3, 1 Pet. i. 3;
in their benedictions, Rom. xvi. 24, 2 Cor. xiii. 13;
and on sundry other occasions. Yea, many times
believers do appropriate this relation to themselves in
the singular number; thus, My Lord, Ps. ex. 1, John
XX. 28.
This being taken of Christ, as he is the mediator
betwixt God and man, belongeth unto him sundry
ways; as,
1. By God's ordination ; for God himself saith of
this his Son, * I have set my King upon my holy hill
of Zion,' Ps. ii. 6. And an apostle saith, ' God gave
him to be the head over all things to the church,'
Eph. i. 22.
2. By that redemption which Christ hath made of
his church. He that redeemeth any out of bondage,
is in that respect their lord, Exod. xx. 2. Therefore
these two titles. Lord, Redeemer, are oft joined toge-
ther, Isa. xliii. 14, and xliv. 24.
3. By a mutual compact and covenant betwixt Christ
and his church, as it was of old betwixt God and
Israel. God avouched Israel to be his peculiar people,
and Israel avouched the Lord to be their God, Deut.
xxvi. 17, 18. This was oft foretold by the prophets,
Jer. xxxi. 33, Hosea ii. 23, Zech. xiii. 9. This the
apostle testifieth to be accomplished in the Christian
church, Heb. viii. 10. Christ in and by the gospel
and sacraments offereth himself to be our Lord ; and
we take him so to be by subjecting ourselves to his
ordinances.
4. By the laws and ordinances which Christ hath
given to his church. It is the part of a lord to give
laws, and he is their lord in special to whom he giveth
his laws. But God's word, wherein his laws are con-
tained, is in a peculiar manner given to his church,
Ps. cxlvii. 19, 20. In this respect the church is
styled 'the pillar and ground of truth,' 1 Tim. iii. 15.
5. By a special care which he taketh of his church.
He doth good ' unto all men, especially unto them
who are of the household of faith.' He is ' the Saviour
of all men, specially of those that believe,' 1 Tim.iv.lO.
This special relation doth most of all bind those
who profess themselves to be of the church, carefully
to perform all duties which belong to Christ as a Lord,
and with strong confidence to rest on him as their
Lord, both for provision of all things needful, and for
protection from all things hurtful.
Sec. 75. Of God's performing promise.
Of the fore-mentioned Lord, it is here said that he
sprany out of Judah. The vei'b avariXkoi, exorior,
translated sprang, is for the most part in the New
Testament used to set out the rising of the sun, as
Mat. xiii. 6, James i. 11. A noun, avaroXyj, oriens,
thence derived, signifieth the east, whence the sun
ariseth, Mat. ii. 2. Where a prophet resembleth
Christ to the sun, and speaketh of the rising of the
sun, Mai. iv. 1, the LXX render it with this word in
my text dvanXsi rfkio;. In reference hereunto it may be
here thus translated, our Lord rose. Many expositors
thus take it in this place. Others are of opinion that
the apostle in using this word hath reference to that
title, which in the Old Testament is oft given to Christ,
and translated branch, Isa. iv. 2, Jer. xxiii. 5, Zech.
vi. 12. The foresaid LXX do in all those places trans-
late that Hebrew word TXCi'i, germen, which signifieth
a branch, by the Greek word dvaroXri, which is derived
from the verb here used. In this sense Judah is here
128
GOUGE ON HEBREWS.
[Chap. VIL
respmbled to a stock, and Christtooneof the branches
that sprang out of that stock. In this sense our Eng-
lish translateth the verb dvareTuXxi, sjiraiifj. Ilereb}'
it is evidenced that Christ was a ti"ue man, a Son of
man, man of man.
Judah is hero motonymically put for the tribe of
Judah.
Express mention is made of this tribe of Jndah,
1. To make the argument more clear ; for the tribe
of Judah ^Yas another tribe than the tribe of Levi.
2. To shew that Christ was a royal Priest ; for the
royalty of a kingdom appertained to that tribe by virtue
of Jacob's blessing, Gen. xlix. 10 ; and of God's pro-
mise made to David of that tribe, 2 Sam. vii. IG, Ps.
Ixxviii. G8, 70, &c.
8. To bring to their mind and memory the promise
made to that tribe, and that under the Ibre-mcutioncd
metaphor of a lii(iucli,l?s. Ixxx.l5, Isa. xi. 1, Zcch. iii. 8.
It is more than probable that the apostle had refer-
ence to that promise in using this phrase spraiKj out of
Judah, and we may well from thence infer, that God is
faithful in performing his promises. For this particu-
lar promise of Christ being a branch, brings to our
mind that first promise made to man after his fall
concerning the seed of the woman, Gen. iii. 15, which
being accomplished, what question can be made of any
other promise ? That was the first and foundation of
all other promises. ' All the promises of God in
Christ are yea, and in him amen,' 2 Cor. i. 20 ; that
is, they are all ratified and accomplished in Christ.
God, in accomplishing his promises, is called fa it lij'ul,
Heb. X. 23 ; and true, Rom. iii. 4.
All promises made by God are made on good
counsel, so as he will never repent thereof ; they make
much to the honour of his name, so as no doubt may
be made of his accomplishing thereof.
1. Most heinous is the sin of infidelity, which
questioncth a matter so infallible. See hereof Chap.
Ti. 13, Sec. 100, and ver. 18, Sec. 143.
2. It will be our wisdom to search after God's
promises, and then for strengthening of our faith in
them, seriously to consider the faithfulness of him
who maketh the promises. If a man whom we judge
fiiithful make us a promise, we rely much upon it,
yet many things may intervene, which may make that
man to iiiil ; but nothing can make the faith of God
to fail.
Sec. 7G. Of God's wan-ant for God's irorship.
The apostle's proof that they who were of the tribe
of Judah, had nothing to do about Aaron's priesthood,
is taken from Moses's silence thereabout, thus expressed,
oftcliich tribe Moses spake nothing concerning tlic priest-
hood.
The preposition translated of, especially as it is here
joined with the accusative case, t/j 951', most properly
signifioth to. Ijut the sense will hold the same, whe-
ther we translate it of or to.
Of Moses, see Chap. iii. 2, Sec. 87.
God used Moses to reveal and make known to his
people in that time whatsoever he would have them
to know, so as that which Moses did not speak and
make known to them, was not taken to be the mind or
will of God. The force then of the argument resteth
on this, that by Moses speaking nothing about the
priesthood to be of the tribe of Judah, it appeared that
it was not the Lord's mind that any of the tribe of
Judah should be of the priesthood.
Though this be a negative argument, yet it being
concerning the worship of God, it is a sound concluding
argument.
1. In that Moses spake nothing of it, it appears
that God would not have it to be so. For whatsoever
God would have to be done by his people at that time,
he revealed to Moses, for him to make it known to them.
2. In that God declared nothing of his mind therein,
it followeth that God would not have them that were of
the tribe of Judah to be then his priests. God hath
not left articles of faith, or parts of his divine wor-
ship, to man's invention and discretion. He then
made known whatsoever he would have his church then
believe and practise about his worship. "What since
that time, he would have his church to believe or
practise thereabouts, since that time he hath by his
prophets and apostles made known to his church, and
caused to be registered in the sacred Scripture.
Thus we see that everything wherein and whereby
God is worshipped, must have an express waiTant
from God's word. ' In vain they do worship God,
teaching for doctrines the commandments of men,'
Mat. XV. 9. It is the main scope of the second com-
mandment to have our warrant from God to worship him.
1. No man can tell how God will be worshipped, or
how therein they may please God.
2. Man's heart is very foolish, addicted to outward
toys, as is evident by all manner of superstitions which
are man's inventions.
1. I may use this apostolical argument against that
mass of popish inventions wherein and whereby they
worship God, and I may say, nor Moses, nor anv' other
penmau of Scripture, spake anything concerning such
a kind of worshipping God. Therefore no good
Christian is to join with them therein. What prophet
or apostle ever spake anything of worshipping God
before images, or in an unknown tongue, or in numeral
prayers, or through the mediation of saints or angels,
or by offering the sacrifice of the mass, or by adoring
relics, or by crossing themselves, or by sprinkling
of holy water, or by other sacraments than baptism
and the Lord's supper, or by pilgrimages, or by going
barefoot, or by wearing shirts of hair, or by forbearing
flesh, or by vowing perpetual continency, voluntary
poverty, regular obedience, or tying themselves to
nunneries, friaries, abbeys, and such like places of
retirement, or by making themselves hermits and
anchorites, or by visiting the holy land, or doing other
Ver. 13-15.]
GOUGE ON HEBREWS.
120
like human "inventions. These and thousands more,
which they pretend to be matters of great devotion,
and parts of God's worship, are nowhere spoken of
in God's word, therefore no more acceptable to God
than Uzziah's offering incense, 2 Chron. xxvi. 19.
2. Let us learn to search God's word concerning
matters of his worship, and what we find prescribed
therein, in faith perform, but let us take heed of all
mere human inventions. A man can have no com-
fort in anything concerning God's worship, of which
God's word speaketh nothing.
Sec. 77. Of maVing points more and more clear.
In the fifteenth verse there is another argument to
prove that Christ's priesthood was not after the order
of Aaron's.
The former argument was taken from the different
tribes whereof Christ and Aaron were. See Sec. 72.
This, from the different order of Christ's and
Aaron's priesthood.
This first clause, and it is yet far more evident,
sheweth that another argument is here produced. Of
the former argument, he said, It is evident, ver. 1.
Of this, it is yet far more evident.
Of the Greek adjective translated evident, see ver.
14, Sec. 71.
Of this emphatical comparison, far more, see Chap,
ii. 1, Sec. 5, and Chap. vi. 17, Sec. 131. The word
intendeth an extension of the point to which it is
applied. It is interpreted according to the matter in
hand, as, ynore' earnest, Chap. ii. 1 ; more abundantly.
Chap. vi. 17 ; far more, in this text.
Of this adverb yet, see ver. 10, Sec. 5S, and ver.
11, Sec. 64. Here it hath reference to a former evi-
dence, and it implieth that the point in hand had by
the former argument been made clear, and that by
this argument so much more evidence was added as
made it more clear.
This heaping up of these emphatical words, evident,
far more evident, yet far more evident, do demonstrate
that weighty points are to be made more and more
clear. Argument is to be added to argument, and
the latter argument more clear than the former.
Thus did this apostle in setting out the deity of Christ,
see Chap. i. 5, Sec. 63, and ver. 6, Sec. 77. The
like he doth about the vigour of faith, Heb. xi. 1, 2,
&c.
This is useful both in regard of men's understand-
ing and judgment, and also in regard of their heart
and affection.
1. Many proofs, the latter being clearer, are of the
more force to enlighten men's minds, and convince
their judgments of the truth and equity of a point.
They are as many lights brought into a room, which,
by their number, make everything seem more clearly.
By one argument men may be brought to say, it is
evident, but by many, it is far more evident.
2. The heart and affection is much more easily
Vol. II.
wrought upon, when the judgment is more clearly en-
lightened and thoroughly convinced. The under-
standing is a guide to the other faculties of the soul.
The light thereof discovers all starting-holes ; but if
the judgment be not well informed and thoroughly
convinced of the truth and equity of that which is de-
livered, the most pithy exhortations and powerful
persuasions will be but as water poured upon a stone.
Some that have been vehement and earnest in their
exhortations, persuasions, yea, and denunciations of
judgments, extending their voice, clapping their hands,
beating the desk with their fist, stamping with their
feet, and sweating in their whole body, have yet little
moved their auditory. One reason may be want of
convincing their judgments. When this is once done
the heart will soon be wrought upon. While ministers
are, in a doctrinal way, clearing the points they have
in hand, and soundly proving the truth and equity of
them, by argument upon argument, the hearts of
hearers are oft wrought upon before the preacher
Cometh to his application. Then one word of ex-
hortation or reprehension may more prevail than
thousands without such a preparative.
See. 78. Of the meaning of these icords, ' For that
after the similitude of Melchisedec there ariseth another
priest.'
The Greek conjunction u, translated for that, is
conditional. Most usually and properly it signifieth,
and is translated, if. But it is also used as a causal
conjunction, and made the ground or cause of that
which is said or done, as where it is said, * If we this
day be examined,' Acts iv. 9, the meaning is, because
we are examined. So here, for that, or because.
Where the apostle speaketh of Christ's priesthood in
reference to Melchisedec, six times he useth this word
rdt,iv, order, four times before this place, namely,
Chap. V. 6, 10, Chap. vi. 20, and ver. 11 of this
chapter; and twice afterwards, namely, ver. 17, 21.
But here he useth the word o/MtoryiTa, similitude, or
likeness.
Of the derivation of the Greek word, see Chap. iv.
15, Sec. 90.
These two words, order and similitude, explain each
other.
The former sheweth that the priesthood whereof
he speaketh is a warranted priesthood, appointed, and
set every way most decently.
The latter sheweth that all the excellencies spoken
of Melchisedec appertain to Christ ; see ver. 3, Sec.
24.
As Christ was after the order of Melchisedec, so in
all the excellencies of Melchisedec he was like him ;
yea, he was the truth and substance of them all.
This likeness of Christ to Melchisedec was as the
likeness of a body to the shadow. Christ was not only
like Melchisedec in surpassing excellencies, but also
he was a true priest, after that very order.
130
GOUGE ON HEBREWS.
[Chap. VII.
Of tho Greek verb aviararai, exoritur, translated
arisrtli, sec ver. 11, Sec. G4.
The present tense, ariseth, here used, implicth a
present and continual being of Christ's priesthood,
after the abolishing of the Levitical priesthood ; for
under this phrase, t^iv; eVjso:, aiiuther priest, tho
Lord Jesus is intended.
This adjective another, is used by way of distinc-
tion from Aaron. So much is plainly expressed iu
the latter end of the eleventh verse, thus, ' that
another priest should rise after the order of Mclchisedec,
and not be called after the order of Aaron.' Christ
in person was another than Melchisodec ; yet in ofhco
he was after his order. But he was another than
Aaron in person, iu order, in office, in efficacy, and
sundry other ways.
That Christ's priesthood was of another kind than
Aaron's, is shewed, ver. 11, Sec. GO.
That Christ was like Melchisedcc in all his excellen-
cies is manifested, Chap. v. G, Sec. 30, Chap. vii. 3,
Sec. 24.
Sec. 70. 0/ the resolution and observation q/Heb.
vii. 13-15.
Ver. 13. For he of whom these things are spoken
pertaineth to another tribe, of which no man gave
attendance at the altar.
14. For it is evident that our Lord sprang out of
Judah ; of ivhich tribe Moses spake nothing concerning
the priesthood.
15. And it is yet far more evident : for that after
the similitude of Mtlchisedec there ariseth another pjricst.
In these three verses it is proved that Christ's
priesthood was not after the order of Aaron. The
proofs are two.
The first proof is taken from the distinction of
tribes. This is,
1. Propounded, ver, 13; 2, confirmed, ver. 14.
In the proposition there is,
1. A description of Christ by a reference to things
before mentioned, thus, he of idiom these things are
spoken.
2. An expression of the argument, wherein we have,
1. The kind of proof, he jjcrtaineth to another
tribe.
2. The gi'ound thereof. Here,
1. One thing is expressed, of which no man gave
attendance, itc.
2. Another is implied, that they of the tribe of Levi
gave attendance at tlie altar.
In the confirmation two points are to be observed :
1. The manner of bringing it in, it is evident.
2. The matter whereof it consisteth. Hereof are
two parts :
1. An exemplification of tho tribe whence Christ
epranp. Here arc distinctly noted :
1. The stock, Judah; 2, the branch, our Lord ;
3, his manner of coming fi'om thence, he sprang.
2. A manifestation of the reason why they of Judah
attended not at the altar.
The reason is taken from Moses's silence there-
abouts, he spake nvtJting about that matter.
The second proof is taken from distinction of orders.
Here note, 1. The manner of bringing iu the proof.
It is yet far more erident.
2. Tlie matter of the proof ; which is,
1. Generally expressed, there ariseth another priest.
2. Particularly exemplified, after the similitude of
Melchisedcc.
Doctrines.
I. The excellencies spoken of Melchisedec belong to
Chrid. The things before spoken were excellencies
of Melchisedec. Uut here it is said concerning Christ,
he of whom these things are spoken. See Sec. 72.
II. Christ ivas of one of tlie tribes of Israel. This
is here taken for granted. See Sec. 72.
III. None ought to intermeddle with others' function.
They who are of another tribe, might not meddle with
the function that belonged to Levi. See Sec. 73.
IV. Our oion calling is to he attended upon. This
phrase, gave attendance, implies as much. See Sec.
73.
V. Proofs must be clear. This I gather from the
apostle's premising this phrase, it is evident. See
Sec. 74.
VI. Christ is a Lord. This very title is here given
to him. See Sec. 74.
VII. Christ is in special the Lord of the church.
This is implied under this relative, our. See Sec.
74.
VIII. Christ was man of man. As a branch he
sprang out of a human stock. See Sec. 75.
IX. Christ tvas of the tribe cf Judah. This is
plainly expressed. See Sec. 75.
X. What about God's worship is not revealed from
God, ought not to be done thereabout. Because Moses
spake nothing of the tribe of Judah concerning the
priesthood, therefore none of Judah was to meddle
with those duties of God's worship. See Sec. 7G.
XL \Yeighty points must be made more and more
clear. Thus much is intended under this phrase, and
it is here far more evident. See Sec. 77.
XII. Christ is another priest than Aai-on was.
This relative, another, is spoken of Christ as dis-
tinguished from Aaron. See Sec. 78.
XIII. Christ is like to Melchisedec. He is here
said to be after his similitude. See Sec, 78.
Sec. 80. Of the meaning of these tcords, ' Who is
made not after the laiu of a carnal commandment,'
Hub. vii. 16.
Ver. IG. Who is made not after the law of a carnal
commandment, hut after the jjower of an endless
life.
The first proof of the imperfection of the Levitical
priesthood was taken from the mutability thereof. See
Ver. 16.]
GOUGE ON HEBREWS.
13J
Ter. 11, Sec. 61. A second proof is taken from the
weakness of that priesthood, which was supphed by
the powerful efficacy of Christ's priesthood. These
two points are handled, vers. 16-19.
This relative phrase, o; ysyoi/s, u-lio is made, hath
reference to Jesus Christ, that other priest mentioned
in the end of the former verse.
He is said to be made, in that he was appointed
and deputed to his function. See Chap. v. 5, Sec.
14, in the end.
The more to commend Christ's priesthood, the
apostle removeth from it such things as appertained
to the Levitical priesthood, but were far before this
other priesthood, therefore he saith negatively, nol
after the law, &c.
The noun 'JofMov, translated laio, is derived from a
verb, n'MM, distrihuo, that signifieth to give, or to dis-
tribute, or to govern, for a law sheweth what is one's
own, or what belongs to him. And by it men are
governed.
The other noun, ivroXri, translated commandment,
cometh from a verb, lv-sAXofj,ai, mando, that signifieth
to command, John sv. 14, and it implieth a declara-
tion of his will, who hath power and authority to com-
mand.
See a distinction betwixt law and commandment,
ver. 5, Sec. 38.
Law is a more general and comprehensive word
than commandment.
It is indefinitely used for all, or any, of those things
which were by God given in charge to his people.
Commandment is here restrained to such ordinances
as concerned the Levitical priesthood. It is metony-
mically put for the things commanded or enjoined
thereabouts. Though those things were man}^ and
delivered at sundry times, yet the singular number,
commandment, is used to shew :
1. That they were in general all of one kind.
2. That they were all alike carnal.
3. That they all lived and died together.
This epithet, (Sapxixog, carnal, is derived from a
noun, eocp^, caro, that signifieth flesh, 1 Pet. i. 24.
It is therefore translated y/es/t/(/, 1 Pet. ii. 11.
In the New Testament it is applied three several
ways.
1. By way of commendation. Thus it signifieth
that which is soft and pliable, as ' fleshly tables of the
heart,' 2 Cor. iii. 3. There is a little difi"erence in the
Greek word, aa^xhaig, translated fleshly, but it cometh
from the same root the other doth.
2. By way of detestation, and that in four respects,
as when it sets out,
(1.) Man's natural corruption, Rom. vii. 14.
(2.) A childish disposition, 1 Cor. iii. 3.
(3.) A politic and crafty intention, 2 Cor. i. 12.
(4.) A puffing humour, making men rest on weak
means, 2 Cor. x. 4.
3. By way of diminution. Thus the goods of this
world, in opposition to spiritual gifts and graces, are
called carnal, Rom. xv. 27, 1 Cor. ix. 11.
Carnal things are much inferior to spiritual.
Thus this epithet carnal is here used. For as the
goods of this world are not in themselves evil, but,
compared with spiritual graces, very mean, small or
no account to be put upon them, so the legal com-
mandment about Aaron's priesthood was not evil in
itself, but compared to the spiritual excellencies of
Christ's priesthood, very mean, of no esteem, no way
to come into competition with them.
Thus is the foresaid commandment called carnal, by
way of diminution.
In the New Testament, carnal is oft opposed to
spiiilual, Rom. vii. 14, and xv. 27, and 1 Cor. iii. 1.
If therefore we take a view of the transcendent excel-
lency of that which is spiritual, we shall the better
discern the diminution of this epithet carnal.
That which is spiritual is,
1. Internal, in the spirit and soul of man.
2. Divine, wrought by the Spirit of God.
3. Heavenly, coming from above.
4. Firm and stable, that cannot be removed.
5. Durable and perpetual, that never vanisheth.
In opposition hereunto things styled carnal are,
1. External, concerning the outward man.
2. Human, wrought by man.
3. Earthy, of things here below.
4. Alterable, which may be changed.
5. Momentary, which lasteth but for a time.
In all these respects was the foresaid command-
ment carnal.
Sec. 81. Of the ceremonial law as a carnal com-
mandment.
The foresaid epithet given to the commandment
whereby the Levitical priesthood was established, shew-
eth plainly, that the Jews' religion was but a carnal
religion, consisting of outward, earthy, alterable, mo-
mentary matters, made with men's hands. The mean-
ness thei'eof is further manifest by other epithets, as,
1. That it was flesh, Gal. iii. 3. Flesh implieth
a greater diminution than carnal. It sheweth that it
consisted of a putrefying matter.
2. The Jews then are said to be in bondage under
elements, Gal. iv. 3. Those ordinances are styled
elements, in that they were the horn-book (as we
speak), or ABC, in comparison of the deep mys-
teries which are i-evealed and learned by the gospel.
Under them men are said to be in bondage, in that
they were as children, or schoolboys, kept under a
mean and strait discipline.
3. Those elements are called iceak and beggarly
Gal. iv. 9, in that they had nothing in them that
could make them thrive in grace, and be rich in God.
4. They are styled shadows, Col. ii. 17, which of
themselves have no substance, but carry only a show
and appearance of a body.
U-2
GOUGE ON HEBREWS.
[Chap. VII.
Take a view of the particulars comprised under the
foresaid coniniandmeut, and you shall find it to bo
such a commaudment as hath been set forth. Some
of the particuh\rs are these ; —
The tabernacle, made of linen, stufls, skins, and
boards ; the ark mercy-seat, cherubims, table and
candlestick, made of gold ; the incense and oil made
of spices, and shew- bread made of Hour, the altars
and layers made of brass ; the high-priest's robes, and
other priests' garments ; were not these, and the
other like to these, external, earthy, alterable? Their
8acrifices, were they not of beasts and birds ? See
ver. 11, Sec. Gl.
Ohj. Excellent ends of the ceremonial law are
set down, ver. 12, Sec. G8. How then can this com-
mandment bo carnal '?
Ans. It may be considered two ways : 1, simply ;
2, comparatively.
The simple consideration admits also a distinction.
For,
1. The ceremonial law being instituted by God, as
the outward part of his worship, and prescribing
types of Christ the truth, may be accounted spiritual
and divine ; and thus it was had in high account
amongst saints, till all things typified thereby were
accomplished in Christ.
2. That law consisting of external matters specified
before, those external things, separated from Christ,
the divine and spiritual truth, was but carnal. In
this respect the Lord saith, * I will take no bullock
out of thy house,' &c., Ps. 1. 9; and to the Lord
it is said, ' Sacrifice and oflering thou didst not de-
sire,' &c., Ps. xl. 6.
Comparatively, and that in opposition to the gospel,
it was indeed a carnal commandment, especially as
it was used for justification and salvation, through the
observing of it, whether joined with Christ or ex-
cluding Christ.
Sec. 82. Of men s carnal disposition in ivo) shipping
God.
That which hath been said of the carnal command-
ment, discovereth the carnal disposition of sons of
men. As most Jews, before and after Christ, doated
upon the ceremonial law as it was carnal, so the
Gentiles in all ages had a kind of worship, but merely
carnal, in external, earthly ordinances. Yea, many
Gentiles, converted by the gospel to the Christian
faith, much doated upon carnal ordinances, (Jal. iii.
1, &c. Cast your eyes throughout the world, and
take notice of the worship of several nations, and
you shall find it to be a carnal worship.
Papists exceed herein. Their religion is merely
carnal. It consistcth in outward rites : as in erect-
ing curious images and manifold altars, in array-
ing priests with glorious copes, in j^ompous proces-
sions, in melodious music, in abundance of tapers,
in sprinkling water, in magical crossings, in nume-
ral prayers, in mimical gestures, and a thousand
others.
These are carnal in tlieir kind and use.
1. In their kind. They are outward, and mere
inventions of man.
2. In their use. They arc all in an unknown
tongue ; yet their whole service consisteth herein.
Fitly is that church resembled to a woman upon a
scarlet-coloured beast, arrayed in purple, &c.. Rev.
xvii. 3. This is that glorious religion which is so
much admired and followed in the world.
If the extent of this epithet carnal be duly weighed,
many professors of the true reformed religion will be
found to be of carnal dispositions, in that they con-
tent themselves with a carnal serving of God, and
observing Christian ordinances carnally. For how-
soever the ordinances that ^we use, as assembling
together to worship God, prayers, thanksgiving, read-
ing, expounding and preaching the word and hearing
the same, administering and partaking of the sacra-
ments, be ordinances warranted by the gospel, and
so spiritual and excellent in their kind as never
better to be expected while the world stands ; yet as
men content themselves with a mere outward per-
forming of them they are made carnal, and prove to
be but ' bodily exercises which profit little,' 1 Tim.
iv. 8.
Sec. 83. Of the mean in ft of these irords, ' But after
the power of an endless life.'
This clause, hut after the power of an endless life, is
added in opposition to that which was said of the
carnal commandment, as is evident by this conjunc-
tion of opposition, aXh.a, but.
This last clause is spoken of Christ's priesthood ;
that is it which was ' after the power of an endless
life.'
He calleth the word whereby Christ was made
priest d-Jva/jLig, power, in that Christ's priesthood had
a virtue, efficacy, and power, to eflect, and that to the
full, all the things for which it was ordained : as to
cleanse from sin, to reconcile to God, to justify our
persons, to sanctify us throughout, and eternally to
save us.
These ends of Christ's priesthood are comprised
under this word ^w55b, life, so as that which the
apostle saith of the gospel, Rom. i. IG, may be here
fitly applied to Christ's priesthood, * It is the power
of God unto salvation ;' it is a divine power ; a
power that can and will eflect what it undertaketh.
The Greek epithet axaraX-jrou, translated endless,
is a double compound. The simple verb, Xvoo, solvo,
signifioth to loose, John i. 27. The first compound
xara'Kvo, destruo, signifioth to destroy, Acts vi. 14. This
double compound axaraXurou being with a privative
preposition, a, signifioth that which cannot be dis-
solved or destroyed, but ever remaineth the same; and
in that respect is fitly translated endless.
i
Ver. 17, 18.]
GOUGE ON HEBREWS.
133
This epithet is here used in distinction from or
opposition to our body, which is thus described, ' our
earthly house of this tabernacle,' whereof it is said
that it may be ' dissolved,' 2 Cor. v. 1.
Here are three distinct points, wherein the excel-
lency of Christ's priesthood is commended, and
whereby a supply is made of those things which the
Levitical priesthood could not do.
1. That it was a priesthood of power. In which
respect it is said of this priest, ' He is able to save
them to the uttermost that come unto God by him,'
ver. 25. Thus may we safely and securely rest upon him.
2. Christ's priesthood brings to life. His power
tends to this, even to save, ver. 25.
3. The life which Christ brings men unto is indis-
solvable. In this respect it is styled ' an inheritance
incorruptible [afdaorov) and that fadeth not away
{aiMaoavTov), 1 Peter i. 4, and a crown of glory that
fadeth not away,' aiJ.a^a\tTmv 1 Peter v. 4. The latter
epithet thus translated, that fadeth not atoay, is the
name of a flower called amarantus, which is said to
continue fresh and flourishing winter and summer.
The word amarantus, according to the Greek notation,
signifieth that which fadeth not.^ A crown or gar-
land made of such flowers was counted a not fading
crown or garland.
The foresaid benefit and efi'ect of Christ's priest-
hood is a strong motive to make us patiently endure
the changes and alterations of this life. They are but
for a time. After a little enduring, we shall come to
a settled and immutable estate. 'Our light afiiiction,
which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory,' 2 Cor. iv.
17.
This also is a great encouragement against death
itself. Sooner or later ' our earthly house of this
tabernacle shall be dissolved ;' but then we have a
building that cannot be dissolved, 2 Cor. v. 1.
Sec. 84. Of the meaning of the 11th verse.
Ver. 17. For he testifeth, Thou art a priest for ever,
after the order of Melchisedec.
This verse is added as a proof of that everlasting
power, virtue, and efficacy of Christ's priesthood, which
is asserted in the latter part of the former verse.
To make the proof to be the more heeded, the
apostle premiseth the ground of his proof, which is a
divine testimony. He sets it down indefinitely thus,
H,aoT\j^iT, he testifieth, meaning the Holy Ghost ; for
the testimony is expressly set down in sacred Scrip-
ture, concerning which the apostle useth this phrase,
the Holy Ghost saith, chap. iii. 7.
The confirmation, being taken out of sacred Scrip -
' 'A^ajavroj, flos est qiii non marcescit. — Plin. 'A/xa^avr,v^i
ari(pa.toi, coronaj quse fiunt ex amaranto. Amarautum corunis
solebant adhibere.
Ut quum contexunt amarantis alba puellffi
lAVi\z,.—Tibull. lib. iii. El. 4.
ture, is demonstrated to be a very sound one. Chap. i.
5, Sec. 46.
Of the manner of quoting it, without naming author,
book, chapter, and verse, and of the emphasis of this
word testifieth, see Chap. ii. 6, Sees. 50, 51.
The apostle's argument, to prove the perpetual
efficacy of Christ's priesthood, is taken from the kind
of priesthood after which Christ was.
Herein two branches make much to the proof of the
point :
One is the excellency of Christ's priesthood, which
was after the order of Melchisedec, and thereupon con-
sisted not of such carnal things as Aaron's priesthood
did. See ver. 4, Sec. 31, and ver. 11, Sec. G6.
The other is the perpetuity of Christ's priesthood,
expressed in this phrase for ever. By this means it
hath a power to make us partakers of an endless life.
See ver. 3, Sec. 26.
Of a further opening of this description of Christ's
priesthood, see Chap. v. 6, Sec. 28, &c.
Sec. 85. Of the meaning of the ISth verse.
Ver. 18. For there is verily a disannulling of the
commandment going before, for the iveakness and un-
profitableness thereof.
This verse is inferred as % consequence following
upon the establishing of Christ's priesthood. This
causal conjunction, ya^, for, doth sometimes point at
a consequence, as ver. 12, Sec. 67.
The consequence is a disannulling of the former car-
nal commandment, for two opposite laws cannot stand
together. Gal. v. 2-4.
To add the more force to this consequence, he in-
serteth this adverb of asseveration, /xiv, verily. See
ver. 5, Sec. 37.
That which before, ver. 12, Sec. 67, was termed
/MirddKr/;, a change, is here styled a^sryjir/;, a dis-
annulling. .Disannulling implieth a plain abrogation
and clean taking away of a thing.
How far the commandment here intended is dis-
annulled, see ver. 12, Sec. 68.
This phrase, TDoa'/ovffric, going before, is the inter-
pretation of one compound particle, and properly
translated according to the true meaning thereof. _
The commandment concerning the Levitical priest-
hood is here said to go before in reference to Christ's
priesthood.
The Levitical priesthood was a type of Christ's ;
therefore the commandment concerning that must
needs, even in time, go before this, for this succeeded
that, to accomplish what that could not.
Weakness and unprofitableness imply two reasons
of disannulling the foresaid commandment.
Of the derivation of the Greek word to ackng, trans-
lated weakness, see Chap. iv. 15, Sec. 89. The word
there used is a substantive, and this an adjective, but
both from the same root ; and this adjective, being of
the neuter gender, is as a substantive.
134
GOUGE ON HEBREWS.
[Chap. VII.
The weakness here spoken of consisted in this, that
that law was utterly unable hy itself, and by strict ob-
servance of the rites thereof, to do that which was
needful to he done, namely, to make the observers per-
fect.
This word is translated impotent, and applied to him
that was born a cripple. Acts iv. 9. It is also trans-
lated, according to the composition of it, without
streiKjth, and applied to a natural man's condition,
Rom. V. G. In this respect the ordinances of this
law are called iirtilc elements, Gal. iv. 5).
The other word a'/w^sXs;, translated unprofitable, is
also a compound, and an adjective used as a sub-
stantive.
The simple verb dj^tXiu), signifieth to profit, Rom.
ii. 25 ; from thence an adjective upiXi/iog, signifying
profitahle, 1 Tim. iv, 8.
This compound with a privative preposition, a, hath
the force of a negative. So it is used, Titus iii. 9. It
implieth that though a man be zealous of the law, and
take much pains, and be at great cost thereabouts, yet
he shall get nothing thereby, but lose all his pains and
costs : all will be in vain. Therefore these two
epithets are joined together, avoi^EXs/^ xa/ (idraioi, nn-
projitahle and rain, Titus iii. 9. The apostle found
this true by experience ; for after he had set forth his
zeal about the law, and declared how blameless he
was, touching the righteousness which is in the law,
he addfth, ' What things were gain to me, those I
counted loss and dung,' Philip, iii. G-8.
The negative is frequently used of such things as
are here called unprofitable. Thus, ' meats which have
rot profited them v.hicli have been occupied therein,'
Heb. xiii. 9 ; * bodily exercise' (that is, external per-
formances of duties of piety) * profiteth little,' 1 Tim.
iv. 8 ; ' the flesh profiteth nothing,' John vi. 63 ;
that is, an external apprehension and observation of
things spiritually meant.
These two epithets, iccalnicss and unprofitableness,
do much aggravate the folly of those who doat on
carnal ordinances, which cannot be but weak and un-
profitable ; and when men have spent themselves
thereupon, if thev look ' on the labour that they have
laboured to do, they will behold all to Le vanity and
vexation of spirit,' as the wise man complaineth of the
works that he had wrought, Eccles. ii. 11.
These fools arc set down in their ranks, Sec. 82.
Sec. 8G. Of the meaninrj of these words, '■for the law
made nothivg perfect'
Ver. 19. For the laiv made nothinff perfect, hut the
bringing in of a better hope did ; hy the which we draw
nigh unto God.
In this verse an evidence is given of the weakness
and unprofitableness of the Levitical law, which is
this, that o'jhiv eri7.iic>jS':v, it made nothing perfect. What
is meant by perfection hath been shewed, ver. 11, Sec.
61. If we put the apostle's argument into a sjllo-
gistical form, the point intended by the apostle will
appear to be most clear, thus :
That law which makes nothing perfect is weak and
unprofitable ;
But the law of the Levitical priesthood makes
nothing perfect; therefore it is weak and unprofitable.
The force of the argument lieth in this, that it is
the end of a law to make those to whom it belongeth
perfect. Now that law which cannot eflfect that which
is the main end thereof, must needs be weak and un-
profitable.
To make perfect, so as is here intended, namely, to
work and accomplish all those graces that may bring
men to glory, is above the power of any external thing
done by man. To work such perfection of grace as
may bring to perfect glory is a divine work, and cannot
be effected but by a divine power, even the power of God
himself.
He here useth a word of the neuter gender, ohhh,
nothing, as being most fit to set forth an universality ;
but he intendeth thereby men's persons, as if he had
said no man. Thus the neuter gender is used to set
out persons. Job vi. 37-iO. ' All (Tav) that the Father
giveth me,' and ' every one (era;) which seeth the Son.'
Upon that which hath been said of the weakness
and unprofitableness of the law of the Levitical priest-
hood, and upon the foresaid ground hereof, the posi-
tion of papists about sacraments conferring grace, ex
opere operato, by the work done, appeareth to be false
and heretical. The sacraments which the Jews had,
are comprised under that law. In regard of the ex-
ternal work, What have the sacraments of the New
Testament more than the sacraments of the Old ?
They are all institutions and ordinances of God, and
external parts of his worship, and appointed in general
to the same ends ; namely, to keep men in obedience,
to strengthen their faith, and testify their repentance.
They all have the same spiritual object and thing signi-
fied. The Jews in their sacraments ' did eat the same
spiritual meat, and drink the same spiritual drink,' 1
Cor. x. 3, 4. The dillerence was in the manner of
setting out Christ, the thing signified. They were
types of Christ to come, and set him out more ob-
scurely ; ours are memorials of Christ exhibited, and
set him out more clearly. In that power which they
give to sacraments, they make them plain idols, for
they attribute to them that which is proper to God.
To make perfect is to regenerate, justify, and sanctify
men ; but all these are the work of God, John i. 13 ;
Isa. Iii. 11 ; Rom. i. 4.
Sec. 87. Of Christ's bringing in a better hope.
To shew that though the law could not make per-
fect, yet God left not his church without all hope of
being made perfect, the apostle declaroth a means that
can do it. This he bringoth in by the conjunction of
opposition, 6'-, bid ; and that to amplify the power of
this means, which could do that that the law could not.
Ver. 19.]
GOUGE ON HEBREWS.
135
The means is thus set down, the bringing in of a
better liojoe.
The Greek word l^siffayuyr}, translated bringing in,
is a double compound. The simple verb, dycj, duco,
signifieth to bring, Mat. xxi. 2. The simple compound
iiGuyu, induco, to bring in, Luke xiv. 21. The double
compound i-s/adyoj, sitperindnco, to superinduce, or to
bring in upon another. There is a double emphasis
in this word, bringing in.
1. In that the abstract or substantive is used. He
doth not say, ' it doth bring in a better hope,' or, ' is
the bringer in thereof,' but, ' the bringing in,' which
implieth that Christ's priesthood doth this, and that
nothing but Christ's priesthood can do it.
This work is appropriated to this office.
2. In that a double compound word is used. The
Grecians use this double compound for such things as
are brought in from another place, over and above that
which is at home, or in their own country ; as wines,
oranges, spices, and other such commodities, as are
not in our own countries, but brought to us out of
other countries.
This word then implieth that Christ is such a
bringer of a better hope, as cometh from another order
and kind of priesthood than Levi's.
Fitly is this word here used, to shew that the power-
ful means here spoken of is brought upon the disannul-
ling of the former, to efiect that which the former
could not. This emphatical word is found only in
this place of the New Testament.
That which is here said to be so brought in, is
stj'led, -/.osiTTuv sX'Tric, a better hope.
Hope is here metonymically put for the cause of
that hope, which was the priesthood of Christ. This
he styleth hope in a double respect.
1. In reference to the time wherein David made
known the excellency of this priesthood. Then it was
to come, and hoped for.
2. In reference to that perfection which is, and
shall be, effected by Christ's priesthood. This is to us,
while here we live, to come, and hoped for. For
heaven, where all things are made perfect, is the hope
of believers. See Chap. vi. 18, Sec, 118.
Of hope, see Chap. iii. 6, Sec. 62.
Under this phrase, the bringing in of hope, Christ's
priesthood is comprised, for that is the ground of hope.
The law proving bankrupt, man's hope was gone. As
when a supposed able man, having undertaken to do
some great work, as to erect a college or hospital,
faileth in his estate, or ability to accompUsh that work,
men's hope of having it eflected faileth. But Christ's
priesthood being established in the room of the Levi-
tical priesthood, another and surer ground of hope is
given. Thus is Christ's priesthood ' the bringing in
of a better hope.'
The foresaid hope is called belter in two respects.
One in regard of the matter, or things hoped for.
By the Levitical priesthood nothing could be hoped
for but legal purifications, outward privileges, and
earthly inheritances. Such blessings as are promised,
Lev. xxvi. 4, &c., Deut. xxviii. 1, &c. But by Christ's
priesthood all manner of spiritual graces here, and
eternal glory hereafter, are hoped for.
The other in regard of the manner of revealing the
spiritual and heavenly things hoped for, namely, more
immediately, more perspicuously, more efficaciously
than under the law.
It cannot be denied, but that all true saints, even
under the law, had the hope of the spiritual and
eternal things here intended. For ' Jesus Christ is
the same yesterday, and to day, and for ever,' Heb.
xiii. 8 ; and that both in regard of God's promise,
which is as sure as the performance itself, and also in
regard of the efficacy of all that Christ did and endured
for man's redemption, which was as effectual to purge
Adam's sins as it shall be to purge the sins of the
last man that shall be purged.
Under the law Christ was the bringing in of a better
hope, because the promise which was made of him,
made them to hope for better things than the law
could afibrd unto them.
Thus Abraham, and all the holy patriarchs, pro-
phets, and saints under the law, ' looked for a city
whose builder and maker is God ; ' they ' desired a
better country, that is, an heavenly,' Heb. xi. 10-16.
This better hope was grounded on Christ, who was
promised unto them, and confirmed in the legal rites.
But now under the gospel, Christ hath actually per-
ibrmed all things that were promised and foretold
under the law ; and by the revelation of Christ in the
gospel, the whole counsel of God is most clearly and
perspicuously opened. So as now ' we all with open
face behold, as in a glass, the glory of the Lord,' 2
Cor. iii. 18. As the hope which we have by Christ's
priesthood is better, so the covenant and testament
ratified thereby, and promises depending thereon, and
sacrifices appertaining thereto, all better, ver. 22, chap,
viii. 6, and ix. 23 ; Hereupon Christ's blood is said
to ' speak better things,' chap. xii. 21; and God is said
to have ' provided some better things for us,' chap.
xi. 40.
The principal point here intended is, that by Christ's
priesthood is efiected to the full, what could not be
effected by the Levitical priesthood. Oft doth the
apostle observe this point ; for where he noteth a defect
in that priesthood, he sheweth a supply in this, as
here in this text, and vers. 16, 23, 24, 27, 28, and
chap. ix. 9, &c. This was long observed before by
David, Ps. xl. 6-8.
This gives a demonstration both of the excellency,
and also of the necessity, of Christ's priesthood.
The excellency thereof appears in this, that it doth
that which no other priesthood before it could do.
The necessity is this, that that which must needs
be done to bring man to happiness, was done thereby
to the full.
I3t)
GOUGE ON HEBREWS.
[Chap. VII.
Sec. 88. Of the privilege of Christ's priesthood,
whereby we draw near to Hod.
Au efl'oct and proof of the foresaid bringing in of a
better Lope, is added as au especial privilege of Christ's
priesthood.
This relative, hi rig, by the xvhich, may have reference
to this word, i'^ncayuyri, tlie bringing in, or to the
word, iXmdog, hope. They are all of the same gender,
number, and person.
The former reference sheweth that Christ's priest-
hood is the ground of our access to God.
The latter, that our hope, resting thereupon, puts
us on to draw nigh to God.
Both references tend to the same end. For Christ's
priesthood is the ground of our drawing nigh to God,
because we hope thereon ; and our hope makes us go
to God, because it is fixed on Christ's priesthood.
To say that we are justified in the blood of Christ,
and to say we are justified hj faith in the blood of
Christ, intends one and the same thing.
This verb, syyi'C^ofiiv, ti> draic nigh, is in Greek derived
from an adverb, iyyvg, prope, that signifieth nigh, or
7icar, Mat. xxiv. 32, 33.
It is applied to times, Mat. xxi. 34 ; to things,
Luke xxi. 20, 28 ; and to persons, Luke xxii. 47.
It is opposed to far of, Mat. xv. 8. Hence this usual
phrase, far and near, Esther ix. 20.
Among persons it is applied to God in reference to
men, and to men in reference to God, James iv. 8.
God draweth nigh to us by giving unto us evidences
of his favour, especially when he hcareth our prayers.
We draw nigh to God by hearty prayer and praise,
by attending upon his word, by partaking of his sacra-
ments, by a due observation of his sacred ordinances,
by holy meditation, and by all manner of pious de-
votion.
In our drawing nigh to God, and God's drawing
nigh to us, consisteth our communion with God, which
is an high privilege and a great prerogative, especially
if we duly consider the infinite distance betwixt God
and man ; and that both in regard of God's surpass-
ing majesty, and excellency, and our meanness and
baseness ; and also in regard of his infinite holiness,
and our vile sinfulness.
This privilege we have by virtue of Christ's priest-
hood. Christ doth not only appear before God as our
priest for us, but also * maketh us priests unto God,'
Rev. i. G, that we ourselves may draw nigh to God.
It was not so under the law. Only the high priest
might go into the most holy place, and draw nigh to
the mercy-seat; yet that not at all times. Lev. xvi. 2,
but once a year, Heb. ix 7. As for the people, they
stood without, Luke i. 10. It is Christ that, by his
priesthood, halh procured this liberty for us to draw
nigh to God.
Let us therefore go boldly to the throne of grace.
See Chap. iv. IG, Sees. G2, G3.
Sec. 89. Of the resolution of Heb. vii. lG-19.
Ver. IG. Who is made, not after the law of a carnal
commandment, but after the j)Ower of an endless life,
17. For he testijidh, Thou art a priest for ever, after
the order of Melchisedec.
18. For there is verily a disannulling of tlie com-
mandment going before, for the weakness and unprofit-
ableness thereof.
19. For the law made nothing perfect, but the bring-
ing in of a better hope did; by the which we draw nigh
unto God.
In these four verses the pre-eminency of Christ's
priesthood above the Levitical priesthood is proved.
Hereof are two parts :
1. The insufficiency of the Levitical priesthood.
2. The all-sufficiency of Christ's priesthood.
These two are so opposed, as wherein the insuffi-
ciency of the former is manifested, the sufficiency of
the latter is demonstrated ; and that to shew, that by
. this latter a supply is made of whatsoever is wanting
in the former.
The insufficiency of the Levitical priesthood is proved
by three arguments ; and the all-sufticiency of Christ's
by as many.
The first argument to prove the former point is
taken from the law after which it was made. It was
a laiu of a carnal commandment.
The latter point is proved,
1. Generally, by denying it to»be after that law, not
after, &c.
2. By affirming another law, which is styled the
poicer. This is both illustrated and confirmed.
The illustration is taken from the end of it, life,
and amplified by the continuance of it, endless.
The confirmation is from a divine testimony, ver. 17.
This is, 1. Generally hinted thus, for he testifeth.
2. Particulai'ly exemplified. Tliou art a priest, kc.
Hereof see Chap. v. G, Sec. 31.
The second argument to prove the insufficiency of
the Levitical priesthood is taken from the abrogation
of it. This is,
1. Expressed thus. There is verily a disannidling
of the commandment.
2. Confirmed by two epithets ; which are,
(1.) Expressed in these words, weakness and un-
profitableness.
(2.) Confirmed by failing in the main end thereof,
which was to make perfect, the law made nothing per-
fect.
Another argument to prove the sufliciency of Christ's
priesthood is taken from the abihty thereof to do
what the other priesthood could not.
This is,
1. Generally intimated in this particle of opposi-
tion, but.
2. Particularly expressed ; and that two ways,
(1.) By a description of Christ's priesthood.
(2.) By a dcclai'ation of a privilege thereof.
Vee. 20-22.]
GOUGE ON HEBREWS,
137
Christ's priesthood is described,
1. By substituting it in the room of the other priest-
hood, implied under this word, bringing in; and ampli-
fied by the object thereof, a letter hope.
The privilege is access to God, by the which we
draw near to God.
Sec. 90. Of observations raised out of Heb. vii.
16-19.
I. Christ was ordained a priest. This is comprised
under this jDhrase, who is made. See Sec. 80,
II. Christ was not such a priest as the Levitical
priests were. This is the intent of this negative, not
after the law. See Sec. 80.
III. The Levitical priesthood had a law for it. This
is taken for granted in this phrase, after the law.
See Sec. 80.
IV. The ordinances about the Levitical priesthood
were carnal. The commandment, which is here said
to be carnal, comprised those ordinances under it.
See Sec. 81.
V. Christ' s priesthood was loith power . This phrase,
after the poiver, being meant of Christ's priesthood,
intendeth as much. See Sec. 83.
VI. The end of Christ's priesthood was life ; even
to bring men to life. It is therefore styled, the
poiver of life. See Sec. 83.
VII. The life ivhich Christ brings is everlasting.
This epithet, endless, intends so much. See Sec, 83.
VIII. A divine testimony is a sufficient proof.
See Sec. 84.
IX. Christ is a priest after the most excellent order ;
even after the order of Melchisedec. See Sec. 84.
[Of other doctrines arising out of this testimony.
See Chap. v. 6, Sec. 32.]
X. The laio about the Levitical 'priesthood is abro-
gated. This is here affirmed with a note of assevera-
tion. For there is verily, &c. See Sec. 85.
XI. The ceremonial law ivas weak.
XII. The ceremonial law was unprofitable.
These two are expressly affirmed to be so. See
Sec. 85.
XIII. No 2^erfection can be attained by the laic.
This is expressly affirmed. See Sec. 86.
XIV. Christ's priesthood succeeded in the room of the
Levitical priesthood. The emphasis of this word, the
brivging in, imports thus much. See Sec. 87.
XV. CJirist's priesthood is the ground of hope.
Therefore it is said to be the bringing in of hope. See
Sec. 87.
XVI. Hope of Christians is better than the hope of
the Jews icas. This comparative, better, intends as
much. See. Sec. 87.
XVII. We may draw nigh to God. This is here
taken for granted. See Sec. 88.
XVIII. Christ's priesthood is the means of our draw-
ing nigh to God. This phrase, by the which, hath
reference to Christ's priesthood. See Sec. 88,
Sec. 91. Of the meaning of ver. 21.
Ver. 20. A}id inasmuch as not without an oath he
was made priest :
21. [For those priests were made without an oath;
hut this ivith an oath, by him that said unto him, The
Lord sware, and tvill not repent, Thou art a p)riest fur
ever, after the order of Melchisedec :)
22. By so much was Jesus made a surety of a better
testament.
A third argument to prove the excellency of Christ's
priesthood above the Levitical, see Sec. 1, is taken
from the different manner of instituting the one and
the other. Christ's institution was more solemn than
the Levites'. Theirs without an oath, Christ's with
an oath.
The argument may be thus framed.
That priesthood which is established by an oath is
more excellent than that which is without an oath ;
But Christ's priesthood is with an oath, and theirs
without, therefore, &c.
The proposition is implied by the inference of the
22d verse on the 20th, for the 21st verse is included
in a parenthesis.
Both parts of the assumption are expressly set
down in verse 21.
The copulative conjunction kui, and, joineth argu-
ments, and sheweth that this is another argument to
prove the point in hand.
This relative phrase, xa&"6<!ov, inasmuch, hath refer-
ence to the first clause of the 22d verse, which is a
correlative ; and both may be thus joined together,
inasmuch, by so much. ' Inasmuch as not without an
oath, by so much is Jesus,' &c.
These two negatives, ov, not, %coc/g, without, in-
tend a strong affirmation. See Chap. iv. 13, Sec. 76.
It is here taken for granted that Christ was most
solemnly instituted a priest, even by an oath, the
oath of God himself; which is the greatest and most
solemn manner of institution that can be.
God's oath importeth two things.
1. An infallible certainty of that which he sweareth.
See Chap. vi. 18, Sec. 140.
2. A solemn authority and dignity conferred upon
that which he instituted by oath.
Great and weighty matters of much concernment
use to be established by oath. Hereby it appeareth,
that Christ's priesthood is a matter of great moment,
and of much concernment. This will appear the more
evident, if we consider the person who was priest, the
ends why he undertook the function, and the benefits
which accrue from thence.
1. The person was the greatest that could be, ver.
28, Chap. i. 3, therefore he is fitly called, * a great
High Priest,' Chap. iv. 14.
2. The ends of Christ's priesthood were very weighty,
and that in reference to God and man.
To God, for manifestation of his perfect justice,
infinite mercy, almighty power, unsearchable wisdom.
138
GOUGE ON HEBREWS.
[Chap. VIT.
and other divine attributes, which never were, nor
ever can be so nianiftsted, as in and by Christ's priest-
hood.
To man, that God's wrath mi^^ht be averted, his
favour procured, man's sin purged, ho freed from all
evil, and brought to eternal happiness.
8. The benefits of Christ's priesthood are answer-
able to the foresaid ends. For what Christ aimed at,
he eil'ectcd to the full; and all for man's good.
1. That little which hath been noted, and that much
more which might be observed about Christ's priest-
hood, much aggravateth all those errors, which are
about that function of Christ. Such are most of the
controversies betwixt us and papists. God speaks to
his Son as God and man; yet papists say, that Christ
is a priest only in his human nature. God saith to
his Son in the singular number, speaking to him alone,
' Thou art a priest,' yet they make many priests. God
made him a priest after the order of Melchisedec, who
was without father and mother, &c. ; yet they make
ordinary sons of men to be after that order. God
makes his son a priest for ever ; yet they substitute
others in his room. God gave him to offer up but
one sacrifice, and that but once ; they every day offer
up many sacrifices in their mass. God gave him to
oflfer np himself; but they ofler up bread and wine
upon pretence that it is the bod}' and blood of Christ.
Christ's sacrifice was a bloody sacrifice; they style
theirs an unbloody sacrifice.
2. The weightiness of Christ's priesthood should
stir us up the more to search into that mystery, that
we may be the better acquainted therewith, and re-
ceive the greater benefit thereby.
These last words, he was made priest, are not in the
original; 3-et fitly added by our translators, to make
up the sense, which is better understood in the Greek
than in our English.
Sec. 92. Of the meaning of\er. 21.
The apostle, before he concludes the main point,
setteth down, within a parenthesis, a proof of the
argument; and that it may appear, that his main drift
is to advance Christ his priesthood above the Leviti-
cal, he premiseth this, that ' those priests were made
without an oath,' 6/ /xb ^ws/s bixu/xoaiu;, so as they
were not instituted after so solemn a manner as Christ
was.
Olij. Ho bringeth no proof for it.
Alls. By alleging an express testimony for the
aflarmative, concerning the manner of instituting
Christ's priesthood, he implicth that there was no such
matter concerning the Levitical priesthood ; and there-
upon he might well conclude that they were ordained
without an oath. If we thoroughly search all those
scriptures where mention is made of instituting
priests, we shall find no hint of any oath.
The first institution of those priests is set down,
Exod. xxviii. 1, &c. The manner of consecrating
them, Exod. xxix. 1, Sec. 1'he confirmation of the
high priest's office to Phiuehas, and his seed for ever,
Num. XXV. 13. Yet in none of those places is any
mention of an oath.
Olij. This is but a negative argument.
Ans. In such things as the Holy Ghost hath set
down every particular that is requisite to be known,
a negative argument holdeth good. See Chap. i. 5,
Sec. 46.
That which was taken for granted in the 20th verse,
is here expressed, in these words, 6 di /zera oszuiMonlag,
hut this luith an nalh; and it is confii-med in the words
following.
The confirmation is taken from a divine testimony.
This testimony is,
1. In general hinted, thus, bia, toZ Xsj/oitcj, "by him
that said to him.
2. Particularly expressed, in the words following.
In the general, this relative him is twice used.
The first in this phrase, bid to\j, bij Iiim, hath re-
ference to God the Father. The other in this phrase,
crgos auTov, to him, to God the Son. ' The Lord said
to my Lord,' saith David, Ps. ex. 1. See Chap. v. 6,
Sec. 28.
The particular testimony is in these words, The
Lord sware, &c.
Of God's swearing, sec Chap. vi. 13, Sec. 97.
How God doth add dignity and authority to that
which by oath he instituteth, see ver. 20, Sec. 91.
It is further said of God, oh ij.iraii,i'Krfir,6iTai, he uill
not repent. To repent, in Greek and Latin, doth
signify, to change one's mind and counsel. That God
doth not, that God will not repent, see Chap. vi. 18,
Sees. 133, 136.
God is here said not to repent, to confii'm the ever-
lastingness of Christ's priesthood.
He addeth this clause, sli rov aiXiva, for ever, because
God will never repent his establishing his Son to be
a priest.
The gifts which God will continue in his saints are
styled, ' gifts without repentance,' a.fxsra/ji,s}.r,-a, Piom.
xi. 29. Repentance itself, which is true and sound,
is styled ' repentance not to be repented of,' /xirdvoiav
d/j.iraiM}.rirov, 2 Cor. vii. 10. This clause, therefore,
a7id uill not repent, being added to God's swearing,
giveth proof that God's oath is immutable and inviol-
able. See Chap. vi. 18, Sec. 1-10.
Of this testimony, * thou art a priest for ever after
the order of Melchisedec,' see Chap. v. 6, Sees. 28-
30.
Sec. 93. Of CJirist as surety.
Ver. 22. By so much tvas Jesus made surety of a
better Testament.
In this verso the main point is concluded, namely,
that Cln-ist's priesthood is more excellent than the
Levitical. It is laid down compai'atively, thus, xara
ToaoZrov, by so much ivas Jesus, itc. This phrase, by
Ver. 20-22.]
GOUGE ON HEBREWS.
1S9
so much, hath reference to the 20th verse, and shew-
eth that hy hoiv much that which is established with
an oath is better than that which is estabhshed with-
out an oath, so much more excellent is Christ's priest-
hood than the Levitical.
Because that which foUoweth concerning Christ's
suretyship tendeth much to our salvation, the apostle
useth this title, Jesus, which signifieth a saviour.
Hereof see Chap. ii. 9, Sec. 73.
Whom he hath hitherto styled priest, he here calleth
surety ; for a priest is for men in things pertaining to
God ; he stands betwixt a creditor and debtor, which
is the part of a surety.
The Greek word 'iyyuog, translated surety, is but this
once used in the New Testament ; but in other Greek
authors it is frequently used for one that undertaketh
for another. The root out of which this word sprout-
eth, in general signifieth a part of man's body, and in
particular, the hand (t-o yj7ov, mevibrum, manus).
For sureties were wont to strike hands with the party
to whom they bound themselves. Hereunto the wise
man alludeth, where he saith, ' If thou be surety for
thy friend, if thou hast stricken thy hand,' Prov. vi. 1.
Others take the notation from a noun, yori, she
yri, terra, that signifieth earth, which is firm and fast
fixed ; for a surety is fast bound and tied. Hereupon
saith a wise man to a surety, ' Thou art snared, thou
art taken,' Prov. vi. 2.
This office, a surety, being applied to Christ, shew-
eth that he hath so far engaged himself for us, as he
neither can nor will start from his engagement ; earth
may sooner be removed than he not perform his en-
gagement. He hath undertaken for all that can be
required of us, or desired by us. There is another
word, fiiSiTTig, applied to Christ, and translated
mediator, chap. viii. 6, which in general intendeth as
much. But this word is the more emphatical.
As mediator, Christ standeth betwixt God and man,
to make intercession to God for man, and to declare
God's will to man.
As surety, he engageth himself for man to God, and
for God to man.
For man to God, Jesus undertaketh for what can
be required of man.
For God to man, he undertaketh for what can be
desired of God.
We ought therefore in this respect duly to consider
both what may be required of man, and what may be
desired by man.
Two things are required of man.
1. A perfect fulfilling of all righteousness according
to the tenor of the law.
2. Full satisfaction for every transgression.
1. That Christ might fulfil all righteousness, he
was * made under the law,' Gal. iv. 4, by a voluntary
subjection of himself thereunto ; and being under the
law he fulfilled all righteousness, Mat. iii. 15. That
this he did for us, is evident by this phrase, ' By the
obedience of one shall many be made righteous,' Rom.
V. 19 ; and by this, ' we are made the righteousness
of God in him,' 2 Cor. v. 21.
2. That Jesus might make full satisfaction for all
our sins, ' he was made a curse for us, whereby he
hath redeemed us from the curse of the law,' Gal. iii.
13. All his sufterings were for us.
All that can be desired of God by man, is mercy
and truth. Mercy in regard of our misery, truth in
reference to God's promises.
That which moved Christ to engage himself as a
surety for us was his respect to God and man.
To God, for the honour of his name. Nor the
mercy, nor the truth, nor the justice of God had been
so conspicuously manifested if Jesus had not been our
surety.
2. To man, and that to help us in our succourless
and desperate estate. No creature would, or if any
would, could it discharge that debt wherein man stood
obliged to the justice of God.
1. This is an evidence of the endless love of Christ.
We count it a great evidence of love for a friend to be
surety for us, when we intend no damage to him there-
upon. If a friend be surety for that which he knoweth
the principal debtor is not able to pay, and thereupon
proposeth to pay it himself, this is an extraordinary
evidence of love. What is it then if he engage his
person and life for his friend ? ' Skin for skin, yea,
all that a man hath will he give for his life,' Job ii. 4.
If a friend, to free a captive, or one condemned to
death, do put himself into the state and condition of
him whom he freeth, that would be an evidence of
love beyond all comparison. But if the dignity of
Christ's person and our unworthiness, if the great-
ness of the debt and kind of payment, and if the
benefit which we reap thereby, be duly weighed, we
shall find these evidences of love to come as much be-
hind the love of Christ as the light of a candle
cometh short of the light of the sun.
2. Christ's suretyship is a prop to our faith. It is
as sure a ground of confidence as can be. By virtue
hereof, we have a right to appeal to God's justice ; for
this surety hath made full satisfaction, and to exact a
debt which is fully satisfied, is a point of injustice.
Quest. Why then do saints appeal from the throne
of justice to the seat of mercy ?
Ans. In regard of themselves, and their manifold
pollutions and imperfections. In this respect they
cannot abide the trial of God's justice. But in
confidence of that full satisfaction which Christ hath
made, they dare and do appeal to God's justice. This
is an especial means to settle troubled consciences.
A debtor that hath a surety that is able and willing to
pay his debt, yea, who hath fully paid it, fears not
his creditor.
Sec. 94. 0/the better covenant or testam,ent.
The subject whereabout Christ's suretyship is exer-
uo
GOUGE ON HEBREWS.
[Chap. VII.
cised, is here styled oiuOr,y.riZ, testament. Indeed the
Greek word so traushited is oft put for a testament,
as Mat. xxvi. 28; Gal. iii. 15 ; Heb. ix. IG, 17.
The derivation of the word doth also imply as much ;
for it is derived from a verb, BiaTiJsfj^ai, testor, testa-
viento statuo, that signifieth among other acceptions,
to dispose of a thinrf Inj uill. But that Greek verb
doth also signify to make a covenant,' and from that
signification, the Greek noun here used may be trans-
lated a covenant ; and so it is most usually taken in
the New Testament, Luke i. 72 ; Acts iii. 25, vii. 8 ;
Rom. xi. 27 ; Ileb. viii. G.
There is another Greek word, euvdrixri, pactum,
ftrdiis, which, by other authors, is used for a covenant,
but not in the New Testament.
The Hebrew woi'd, rm3, fo'dus (a ITi^ elcr/it.,
1 Sam. xvii. 8),^ doth properly signify a covenant, as
i.s evident by the notation thereof. The LXX (whose
phrase and style the penmen of the New Testament
do much follow), do translate that Hebrew word which
properly signifieth a covenant, with the Greek word
that is here used in this text.
In this place the word covenant seems to be the
more proper ; for the oflice of a surety hath a more
fit relation to a covenant than to a testament. Yet I
will not deny, but that which is a covenant in matter,
and in the manner of making it, may in regard of the
confirmation thereof by death, be a testament. Thus
that which in the Old Testament was a covenant, by
the death of Christ, may in the New Testament be
styled a testament.
Quest. "Wherein lieth the difi'erence betwixt a cove-
nant and a testament ?
A7is. 1. A covenant is an agreement between two, at
least. A testament is the declaration of the will of
one.
2. The two, or more, between whom a covenant
passeth, must be all living. A testament receivctb
force by the death of him that made it.
8. A covenant is ratified by the mutual consent of
all that make it, on every side. A testament is rati-
fied by the will only of him that made it.
4. A covenant useth to be made on conditions on
both sides. A testament is made upon the mere
favour and grace of the testator.
' AiecTihirfai liafriKnv, pacisci fcGtlus, Acts iii. 25.
* In f(u(krilius sancieiulis Boleut psso sclcctro personro,
CDnditiones, alireque circuinstantia). mi edit, 2 Sam. xiii 6,
]0. In focderibiis paciscendis solebant epulari, Gen. xxvi.
:iO. et xxxi. 46, rT"13 fransposita litora a 103 divi.'<it.
Nam ffcdcra olim flebant dividendis sacriiiciis, (Jen. xv. 10;
Jer. xxxiv. 18, 19. Livius Hist., Dec. 1, lib. 1, de more
feriendi foederis. ' Si poi)ulus Rum. defexit dolo raalo, tu
Jupiter sic ferito, ut ego iiiinc porcum feriam. Id ubi dixit,
sacerdns. porcum saxo silice percussit.' nn3 sa^pe jungitur
cum n"l2 percussit. Nam fu'dero incumlo solebant coni])lo-
dere manus ; seu jungeredextras, .Job xvii. 3. n*"l3 et T\'\2
ta^pe junguntnr, Kxod. xxxiv. 10, 12, 15, 27, et n"'"l2 intelli-
getur cum m3 expriraitur, 1 Sam. xx. IG, 1 Kings viii. 9.
The covenant or testament here mentioned is called
better, in reference to the covenant that was made
under the Lcvitical priesthood ; not in the matter,
but rather in the form and manner of delivering it ;
not in the substance, but rather in certain accidents
or circumstances ; which are these :
1. A more clear manifestation thereof by the gos-
pel, Eph. iii. 5.
2. A most sure ratification of it by the death of
Christ, Heb. ix. 15.
3. A more mighty operation by the work of God's
Holy Spirit, accompanying the ministry of the gospel,
2 Cor. iii. G.
Sec. 05. 0/ the resolution and observations of Heb.
vii. 20-22.
Ver. 20. And inasmuch as not without an oath he
was made priest :
21. {For those priests were made without an oath ;
but this with an oath by him that said unto him, The
Lord sware, and ivill not repent, Thou art a priest for
ever, after the order of Melchisedcc.)
22. By so much was Jesus made a surety of a better
testament.
These three verses contain a proof the solemnity of
Christ's priesthood above the Levitical priesthood.
Hereof are two parts : 1, the kind of solemnity ;
2, the kind of proof.
The solemnity is set down two ways : 1, simply;
2, comparatively.
The simple consideration sheweth how Christ was
instituted.
Therein observe, 1, the substance ; 2, the conse-
quence, ver. 22.
In the substance is noted, 1, the manner of express-
ing the point.
2. The matter whereof it consisteth.
The manner is set out, 1, by a relative expression,
thus, in as much, by so much.
2. By a double negative, not without.
The comparative consideration manifesteth a difi"er-
ence betwixt the institution of the Levitical priest-
hood and Christ's, that tvithnut, this with an oath.
The proof is by a divine testimony, which is,
1. Intimated, in this phrase, by him that said unto
him.
2. Expressed. In the expression there is,
1. The kind of proof ; 2, the thing proved.
The kind of proof is, 1, propounded in this phrase,
the Lord sicare.
2. Amplified by the inviolableness thereof, thus,
and irilt not repent.
The thing proved is the excellency of Christ's priest-
hood. Herein,
1. The person deputed, thou art.
2. The function whereunto he is deputed. This is,
1. Propounded, in this word priest.
2. Illustrated, and that two ways :
Ver. 23, 24.]
GOUGE ON HEBREWS.
141
(1.) By the kind of priesthood, after the order of
Melchisedec.
(2.) By the continuance thereof, /o>- ever.
The consequence is, 1, hinted in this phrase, by so
much was.
2. Expresed herein, (1.) the person, Jesus ; (2.)
the office.
The office is set out, 1, by the kind of it, surety.
2. By the subject whereabout it is exercised.
The subject is, 1, simply propounded in this word
testament.
2. Comparatively amplified in this word better.
Doctrines.
I. Christ icas solemnly ordained a priest. This is
implied in this relative connection, inasmuch as. See
Sec. 91.
II. The solemnity whereby Christ vms instituted a
priest ivas an oath. This is also plainly expressed.
See Sec. 91.
III. The Levitical priesthood was instituted a priest
without an oath. This is also plainly expressed. See
Sec. 92.
IV. The Levitical priesthood was not tidth such so-
lemnity ordained as Christ's. That without an oath,
this with an oath.
V. A divine testimony is a sound proof. Such a
proof is here produced. See Sec. 92.
VI. God in weighty matters sweareth. A particular
instance is here given. See Sec. 92.
VII. God repenteth not of that which he sweareth.
So much is here expressed. See Sec. 92.
[Of other doctrines concerning this testimony, see
Chap. V. 6, Sec. 32.]
VIII. Christ is a Saviour. He is Jesus. See Sec.
93.
IX. Our Saviour is our surety. For Jesus is a
surety. See Sec. 93.
X. Jesus is a surety of the covenant betwixt God
and man. This is the testament here mentioned. See
Sec. 94.
XI. The covenant made with Christians is better
than that which was made %inth the Jeios. The compa-
rison in this word better is betwixt Christians and
Jews. See Sec. 94.
Sec. 96. Of the meaning of the 2Sd verse. Heb. vii.
23, 24.
Ver. 23. And they truly vjere many priests, because
they were not suffered to continue by reason of death.
24. But this man, because he continueth ever, hath
an unchangeable priesthood.
In these two verses there is a fourth argument to
prove the excellency of Christ's priesthood above the
Levitical. See Sec. 1.
The argument is taken from the different condition
of the one and other persons. Christ ever endureth.
They did not so.
The argument may be thus framed :
He that ever remaineth, to execute his office him-
self, is more excellent than they who are forced by
death to leave their office to others;
But Christ ever remaineth, &c. And the Levites
were forced by death to leave their office to others ;
therefore Christ was more excellent.
The copulative particle xai, and, whereby these
verses are knit to the former, sheweth that these
verses contain in general the same matter that the
former did.
Of the adverb fisv, translated truly, see ver 5,
Sec. 37.
This numeral adjective •rXilovsg, many, may imply
many priests together ; because one was not able to
perform all the offices appertaining to the priesthood.
Or it may be taken of many successively, one after an-
other, because one could not ever remain in that
office ; but as one died, another must come in his
room.
Both these were points of infirmity, and in both
Christ excelled the Levitical priests ; for he alone
did all that his priesthood required. No creature
afforded any assistance or help unto him. And he
ever liveth, so as he needeth no successor. The cir-
cumstances of the text do plainly demonstrate, that the
latter is here especially intended ; for the apostle
himself rendereth this reason why * they were many
priests, because they were not suffered to continue,' &c.
This phrase they were not suffered, is the interpreta-
tion of one Greek word -KMXxjiB&ai, which signifieth to
hinder, Luke xi. 52 ; ov forbid, Markix. 38. So here
they are forbidden by death, or hindered ; death, as
an injurious lord, forbids men always to abide here,
and hinders them in their work.
The verb 'naoanihiiv, translated to continue, is a com-
pound. The simple verb signifieth to remain. This
compound hath an emphasis, which the Latin ex-
presseth with a like composition, permaneo ; but our
English, with these words, abide, 1 Cor. xvi. 16 ;
continue, James i. 25. Death suffers them not to abide
or continue on earth for ever, no nor very long. See
Sec. 97.
Sec. 97. Of priests subject to death.
By the foresaid explanation of the verse, it is evident
that priests under the law were subject to death.
There needs no proof of the point. Ex^^erience hath
confirmed the truth thereof. For where now are any
of them ? Are they not all dead ?
1. They were sons of Adam, and therefore subject
to that doom which was denounced against him. Gen.
iii. 19.
2. Sin was in them. They brought it into the
world, and retained it while they lived in the world,
Rom. V. 12, 1 Kings viii. 46.
Of applying this to ministers, see ver. 8, Sec. 51.
Priests under the law had a great privilege, yet it
exempted them not from death, neither doth any out-
It2
GOUGE ON HEBREWS.
[Chap. YII.
•ward privilepe : ' Do the prophets live for ever ?'
Zech. i. 0. Where are the patriarchs ? Where kings,
where other great ones ? It is appointed unto rueu,'
none exceptcil, ' once to die,' Heb, ix. 27.
Should outward privileges exempt men from death,
they would puU'theui up too much. Ilezckiah having
assurance of fifteen years' continuance on earth, ren-
dered not again, according to the benefit done unto
him, for his heai't was lifted up, 2 Kings xx. 6, 2 Chron.
xxxii. 25.
This may be a good warning to such as are advanced
above others, whether kings, nobles, rich, magistrates,
masters, or others.
Though those priests were as other men, subject to
death, be.»>idcs other infirmities, yet that was no im-
pediment to that function whereunto God had called
them, so long as God was pleased to preserve them on
earth. Though they were taken from among men, and
so as other men, yet they were for men in things
pertaining to God, Heb. v. 1. The like may be
said of prophets, ministers, magistrates, and other
sorts.
God who appointeth them their place, giveth them
power to do their work. When God made Saul king,
bo pave him ' another heart,' 1 S;im. v. 9. When, by
God's appointment, there were seventy elders chosen
to assist Moses, the Lord gave ' the spirit of Moses'
unto them. Num. xi. 25. God maketh ' able ministers
of the New Testament,' 2 Cor. iii. 6.
This is a gi-eat encouragement to those who are
deputed according to God's word to any function.
It also warneth others more to consider the special
function of men than their common condition.
That which is here noted of the power of death, that
it ' sulfers not men to continue,' shews that there is no
hope of ever abiding here. He that well knew this
eaid, ' Here have we no continuing city,' Heb. xiii. 14.
This is for the comfort of believers, but for terror
to the impenitent.
Believers have a better place provided for them,
where they shall ever be.
Impenitents shall have another place, where they
shall receive the just desert of their sins, even easeless
and endless torments.
This clause, they were many priests, is a consequence
following upon the foresaid mortality of priests, and
sheweth that among men it is needful that a succession
of ministers be nourished for continuing God's service.
To this end governors of families succeeded one another,
as Isaac succeeded Abraham. Afterwards sons of
priests succeeded one another, as Eleazcr succeeded
Aaron. There were after that schools and colleges
of prophets to train up the younger to succeed the
elder, as they should be taken away, 1 Sam. xix. 20,
2 Kings ii. 3, 5, and vi. 2, and xxii. 14. These were
as nurseries. Commendable in this respect is their
care, who have erected schools and colleges, which
ought to bo continued and prayed for.
Sec. 98. Of Christ's enduring ever.
It was a deficiency and imperfection which was be-'
fore noted of the mortality of the legal priests, therefore
the apostle settcth out Christ in a contrary condition,
as appears by this conjunction of opposition bi, hut,
which is frequently so used in the Proverbs.
The Greek particle 6, here translated this man, is
not the same that was so translated ver. 4, Sec. 31.
It is here a single article, which signifieth he.
The continuance of Christ, here intended and ex-
pressed under this word [liMu, endureth, is not to be
taken as that continuance which was denied to the
priests in the former verse, namely, here on earth ;
for Christ did not here ever endure ; but of a con-
tinuance where he may exercise his priestly function,
and that is in heaven.
The other priests' functions was to be exercised on
earth.
Of the phrase hg -ov aJouva, translated ever, see Chap.
V. G, Sec. 29. That which is here said of Christ
enduring ever, is applied to him, as he was man, and
mediator betwixt God and man, and priest for men
in things appertaining to God. Thus is * Jesus
Christ the same yesterday, and to-day, and for ever,'
Heb. xiii. 8.
' The son abideth for ever,' John viii. 35. So clear
was this point that the adversaries of Christ could
sa}^, ' We have heard out of the law that Christ abideth
for ever,' John xii. 34.
His human nature being united hypostatically to
the divine nature, it was not possible that he should
be holden of death, Acts ii. 24.
Olj. Christ did die, Mat. xxvii. 50.
Aus. 1. It was no forced death, but that whereunto
he voluntarily subjected himself, John x. 18; for,
when it pleased him, he took up his life again, John
ii. 19, Piom. i. 4.
2. He continued under the power of death but three
days.
3. Christ's death was a part of the execution of his
priestly function, so as it caused no intermission of his
ofiice.
4. Christ being raised from the dead, dieth no
more : ' Death hath no more dominion over him,'
Rom. vi. 9. This is he that saith of himself, ' I am
he that livcth, and was dead ; and behold I am alive
for evermore,' Ecv. i. 18. This is the enduring ever,
whereof the apostle here speaketh.
1. Great ground of confidence hence ariseth. It
was the ground of Job's confidence, that his Redeemer
lived, Job xix. 25. By reason of the mystical and
spiritual union that is betwixt Christ and his believers,
they may rest upon it, that so long as the head
liveth, the members shall not be utterly destroyed.
' Because I live, ye shall live also,' saith Christ, John
xiv. 19;' God hath given unto us eternal life, and this
life is in his Son,' 1 John v. 11 ; ' Your life is hid
with Christ in God,' Col. iii. 3.
Ver. 23, 24.]
GOUGE ON HEBREWS.
143
2. The apostle layetli clown this as a special point,
wherein we should be like unto Christ, Eom. vi. 11.
For this end we must labour to feel the life of Christ
in us, Gal. ii. 20. And we must nourish the spirit
of Christ in us, Kom. viii- 11.
3. This is a forcible motive to draw us to Christ,
and to make us hold close unto him, and never depart
from him. Christ being the living G-od, is to be
trusted in, 1 Tim. iv. 10, and vi. 17. Peter and the rest
of the disciples would not depart from Christ, because
he had ' the words of eternal life,' and was * the Son
of the living God,' John vi. G8, 69. We cannot go
from him, but to death and damnation.
4. On this ground we need not fear man, for * his
breath is in his nostrils,' Isa. ii. 22. Hezekiah was
encouraged against the railings of a potent enemy,
because he reproached the living God, Isa. xxxvii. 17.
Sec. 99. Oj the unchanrjeahleness of Christ's priest-
hood.
An especial consequence that followeth upon Christ's
abiding ever is thus expressed, he hath an unchancje-
ahle priesthood.
Of the Greek word ispms-jv/j, translated priesthood,
see ver. 11, Sec. 61.
The adjective a'^uDdZarov, ti'anslated unchaufieahJe,
is here only used in the New Testament. It is a
double compound. The simple verb, jSaivu, vado,
whence it is derived, signifieth to r/o. The first com-
pound, 'TTapaQdiv'yj, trausr/redior, to go or pass over.
This compound is in the New Testament used meta-
phorically to transgress a law. Mat. xv. 2, 3, 2 John
9. This double compound is with a privative pre-
position, a. It signifieth that which cannot pass
away and perish, in which respect some translate it
everlasting ; our last English translators, unchange-
able. It signifieth also that which cannot p)ass from
one to another. This our last English translators
have noted in the margin thus, ' which passeth not
from one to another.' This I take to be here espe-
cially intended. Though both be true, yet the latter
is most proper and pertinent. It giveth proof that
the priesthood of Christ is inseparably annexed to his
own person. It cannot pass from him, nor be trans-
ferred upon another. As the meaning of the word, so
the force of the apostle's argument declares as much.
For herein heth a main diflerence betwixt the Levi-
tical priesthood and Christ's, that that passeth from
party to party, but this not so. The type doth excel-
lently clear this ; for Melchisedec had no predecessor,
no successor. Hence it is that Christ's sacrifice was
but one, and but once offered up, ver. 27.
1 . There is no need that Christ's priesthood should
pass from himself, because he is sufficient of himself
to do all things required thereby.
Three things make Christ sufiicient priest of himself :
(1.) His almighty power.
(2.) The perpetual vigour of his sacrifice, Heb.ix. 28.
(3.) His continual abode at God's right hand, Heb.
X. 12.
2. There is none able to go on in it if he should
pass it over, and that in three respects :
(1.) The impotency of creatures in so great a work.
(2.) Their ua worthiness to have any hand in such a
work.
(3.) Their mortality.
This is an unanswerable argument against popish
priests, who, they say, succeed Christ. In this and
the former verse, there are four arguments against that
heretical position.
1. The difference betwixt Christ, who is only one,
able to do all of himself, and them, who are many.
2. Their mortality.
3. Christ's eternity.
4. The inseparableuess of Christ's priesthood from
himself.
This one heresy is enough to make us separate from
the Church of Rome, and have no communion with
her.
Learn we, as to stick close to Christ our only priest,
so to rest us wholly and only upon his priesthood,
which passeth not away from him.
Sec. 100. Of the resolution and observations of Heb.
vii. 23, 24.
Ver. 23. And they tndi/ were mani/ priests, because
they ivere not suffered to continue by reason of death.
24. But this man, because he endureth ever, hath an
unchangeable priestlwod.
The sum of these two verses is a difference between
Christ and the Levitical priests. The diflerence is
especially about the continuance of the one and of the
other.
There are two parts :
1. The mutability of the Levitical priesthood,
ver. 23.
2. The stability of Christ's priesthood, ver. 24.
There is to be considered in both, 1, the substance;
2, a consequence.
In the substance of the former is set down,
1. The point itself, they continued not.
2. The reason thereof, hg reason of death.
The consequence thereof is implied in this word
many.
In the substance of the latter is set down,
1. The point itself, he endureth.
2. The extent thereof, /or ever.
The consequence hereof is, that he hath an un-
changeable p>riesthood.
Doctrines.
I. The Levitical priesthood did not always continue.
This is expressed. See Sec. 97.
II. Death is an imperious lord. This phrase, suffered
not, implieth as much. See Sec. 96.
III. Death hinders a perpetual abode on earth. It
sufi'ers not to continue. See Sec. 97.
l + l-
GOUGE ON HEBREWS.
[Chap. VII.
rV. GocVs service on earth is continued by succession.
This is intended under the noun of multitude, many.
See Sec. 97.
V. Christ still exerciseth his priesthood. In this
respect be is said to endure. See Sec. 98.
YI. 'I'here is no end of Christ's priesthood. As priest
he cndiireth ever. See Sec. 98.
YII. Christ's priesthood cannot be passed orer to an-
other. Thus it is unchangeable. See Sec. 99.
Sec. 101. Of the meaning of these icords, ^Wherefore
he is able also to save.'
Ver. 25. Wherefore lie is able also to save them to the
uttermost that come unto God by him, seeing he ever
liveth to malce intercession for them.
In this verse an inference is made upon Christ's
everlasting priesthood. This is evident by the first
illative conjunction &V=v, wherefore. Hereof see Chap,
ii. 17, Sec. IGO.
The reference may in general be extended to all that
hath been before said of the excellency of Christ's
priesthood. Because be is the Son of God, and en-
tered into heaven, made a great high priest for ever
after the order of Mclchisedec, arising and remaining
after Levi, making all things perfect, being instituted
by the solemn and sacred oath of God, and endureth
ever, he is able to save, itc.
But in that the apostle in the latter part of this verse
expressly mentioneth his ever living to make inter-
cession, a more particular and special reference is here
intended, namely, to the verse immediately going before ;
thus, Christ ever endureth and hath an unchangeable
priesthood, therefore he is able to save, &c.
This copulative particle, translated also, implieth
that Christ ever endureth not only for his own honour,
but abo for our good.
The verb b-ji^arai, translated able, doth most properly
imply power and ability to do a thing ; but withal it
compriseth under it a fitness and readiness to do a
thing. See Chap. ii. 18, Sec. 183.
Here it may intend both, especially in relation to
the foresaid general inference.
Of the various acception of this word, sui^nv, save,
see Chap. v. 7, Sec. 42. Here it is taken in the
largest extent, for preservation from all misery, and
for settling in all happiness. This salvation is the
end and benefit of Christ's priesthood. Ho was
priest, and he continueth priest, to save man. Of the
salvation whereunto we are brought by Christ, see
Chap. V. 9, Sec. 50.
The copulative particle xal, commonly translated
and, in this place hath an especial emphasis, and
is not unfitly translated also. It pointeth at one main
end of Christ's being such a priest as he was, even to
save, Sec.
Sec. 102. Of Christ's power to save.
This word able is here inserted by the apostle to
shew that Christ can and will accomplish that salva-
tion which he aimed at. There is in this respect a
title, (!'jiTr,i, given unto him, and translated, saviour,
which is proper to such a Saviour as is here spoken
of. The heathen did appropriate that title both to
their chief god,^ and also to other gods^ that had pre-
served them. The Roman orator did upbraid it to
Verres,' that he applied that title to himself, and
caused it to be set over a city gate. Most truly and
properly is it attributed to Christ ; and thereupon his
name ,hsus was given unto him, see Chap. ii. 9, Sec.
73. In this respect this metaphor, xhag crwr^a/aj,
cornu salntis, horn of salvation, is also attributed to
him, Luke i. G9. By horn, power is meant ; there-
fore it is reckoned up among other like metaphors,
as, 'castle,' 'rock,' 'fortress,' 'shield,' Ps. xviii. 1.
The metaphor is taken from horned beasts, whose
chiefest strength is in their horns ; thereby they de-
fend themselves, and seek to annoy those that they
are afraid of. In reference hereunto Zedekiah the
false prophet made him horns of iron ; and said to
Ahab, ' With these shalt thou push the Syrians, until
thou have consumed them,' 2 Kings xxii. 11.
By this metaphor the power of monarchs is set
forth, Dan. vii. 7, 8, and viii. 3, 4.
1. Christ is of almighty power, and by his power
he hath overcome all the enemies that any way hinder
our salvation.
2. Christ is of infinite dignity in his person, and
what he did and endured for man is accompanied with
an infinite merit ; thus is he fit to enter into the place
of glory and salvation for us.
Good ground have we hereupon to trust unto Christ.
The Philistines much trusted in their champion Goliath,
1 Sam. xvii. 4, Sec. ; yet was he but a man, and as a
man was overthrown. Our Lord Christ is another
kind of champion, who cannot be overcome.
Hereof we are to take notice in regard of the power
of those enemies which seek to hinder our salvation,
who, though they may seem terrible, especially the
devil, 1 Peter v. 8, yet he and all the rest are but
weakness in comparison of Christ's power, Heb. ii. 14.
This also ma}' support us against our own weak-
ness. We are as water spilt on the ground, not able
to stand of ourselves ; we must therefore do as Jeho-
shaphat did, 2 Chron. xx. 12.
Sec. 103. (]f Christ's saving to the uttermost.
The foresaid power of Christ in saving is much am-
plified by this phrase, iii to rravn}.);, to the uttermost,
for it setteth forth the full perfection thereof.
The Greek adjective, rravziXig, translated uttermost,
* Aiof (tuth^os. Jovis Servatoris. — Athen. lib. 7.
2 Hiorj ffurrtoffi. Diis scrvatoribus. — Lucian.
" Verroni non solum patrouum istius insula, sed etiam
(Tft/T^fa, iuscriptiiin villi Syracusis. Hoc quantum est? ita
magnum ut Latino uuo vcrbo exprimi uon possit. Is est
nimirum <ra»T>ij, qui salutem dedit. — Cic. in Ver.
Ver. 25.]
GOUGE ON HEBREWS.
145
is compouBded of two nouns, whereof one, -rav, signi-
fieth all, and the other, t-sXoj, end ; so as it iinplieth
that which is brought to a full end, nothing need more
to be done thereabouts. Our English word, uttermost,
signifieth as much as can be done. There is nothing
beyond the uttermost. There is nothing beyond his
power in the work of salvation, that is able to save to
the uttermost. Nothing needeth to be added as an
help to him ; whatsoever is requisite thereunto is in
him. Thus the salvation which Christ giveth is full
and perfect ; in this respect Christ is called, to ffurri-
pov, salvation itself, Luke ii. 30.
If we duly weigh the misery from which we are
saved, and the felicity wherein we are estated by
Christ, we may well discern that he saveth to the
uttermost.
He saveth from sin. Mat. i. 21. Sin is the cause
of all misery. They who are saved from it, are saved
from all manner of evil.
There is nothing hurtful to a man, but what is
caused or poisoned by sin. Before sin there was no
misery, and he that is altogether freed from sin, is
freed from all manner of misery.
Christ saves from the contagion, guilt, punishment,
power, and remainder of siu. Of the felicity wherein
Christ settleth those who are saved, see Chap. i. 14,
Sec. 159.
1. Hereby is discovered the vanity of the supposed
church's treasure, wherein papists make their foolish
people to trust, as man's satisfaction, intercession of
angels and saints, merits of men, priests, oblations,
the church's indulgencies, popes' pardons, and such
like trash.
2. This fulness of salvation wrought by Christ, giveth
us further ground to trust wholly and only on Christ,
and utterly to reject all other grounds of salvation.
Sec. 104. Of salvation approjmated to those that
come to God.
Great is the benefit which is brought to the sons of
men by Christ's priesthood, even full and perfect sal-
vation ; but it is here limited and restrained to such
as endeavour to obtain it. This endeavour is ex-
pressed under this phrase of ' coming unto God.'
And the parties that partake of the foresaid benefit
are thus expressed, roug '7r^o(ri^^o/xs]ioug rw 0£cC, they
that come unto God.
This in general giveth proof that man's endeavour
must be used for attaining salvation. See Chap. iv.
11, Sec. 63.
The limitation of the salvation which Christ bringeth
to such persons, is not to be taken in reference to the
power of Christ, as if that were restrained thereby,
but to the fruit and benefit of that which Christ hath
done, whereof none can partake but such as come to
God.
Of this word coming, as here used, see Chap. iv. 16,
Sec. 92. The phrase is metaphorical, transferred
Vol. II.
from the body to the soul. The foot of the soul
whereby we go to God is faith, that hath a power to
carry up our soul to heaven, where God sitteth on a
throne of grace ; so as to go or come to God, and to
come to the throne of grace, do both intend one and
the same thing.
The point here intended is this, that they only par-
take of salvation, that by faith in Christ seek it of
God, and rest on God for it. This is frequently set
forth under the metaphor of coming or going, as
Isa. Iv. 1, Mat. xi. 28, Heb. iv. 16 and s. 22, Rev.
xxii. 17.
This act of coming doth not imply any matter of
merit. For what merit is there in a beggar's coming
to one for alms and craving it ?
This duty is enjoined to raise up in us a desire of
salvation, and an expectation thereof, together with a
good esteem thereof.
1. Hereby we see that the benefit of redemption is
not universal. All shall not be saved.
2. This cannot be but a matter of great terror to
all such as on any ground refuse to come to God.
Note the issue of all those that refused to come to the
king's supper, Luke xiv. 24. It skilleth not whether
their refusal be upon despising the offer or upon de-
spair. If they come not to God, they cannot be
saved.
3. This should stir us up to go to God by prayer,
by frequenting all his ordinances, and by oft raising
our hearts unto him. Salvation is worth the seeking.
4. This is a matter of great comfort to such as have
their hearts bent to go to God : ' Him that cometh to
me, I will in no wise cast out,' saith Christ, John
vi. 37.
In that salvation is thus appropriated to them that
come to God, by just consequence it followeth, that
they who come to God shall be saved.
Sec. 105. Of Christ the means to hring us to God.
The means or way here prescribed to come unto
God is, 6/ ahrov, hy Christ ; for by Christ only is ac-
cess made to God, Eph. iii. 12. Hereupon this in-
ference is made upon Christ's being our priest, ' let
us therefore come boldly,' Heb. iv. 16, and 'let us
draw near,' chap. x. 22. In this respect he is styled
' the mediator betwixt God and man,' 1 Tim. ii. 5 ;
and ' the way,' John xiv. 6, wherein we may go to
God, even ' a new and living way,' Heb. x. 20 ; and
' the door,' John x. 9, whereby we may have entrance
unto God.
Of the grounds and reasons hereof, see The Whole
Armour of God, treat, iii. part. ii. ; of prayer, sec. 62.
1. Hereby is discovered the folly of those, who
either presume to come to God by themselves alone,
without Jesus Christ their mediator, as Jews, Turks,
and all manner of pagans ; or use other mediators, as
papists do ; none of these can have any access unto
God, for 'there is one mediator between God and
K
146
GOUGE ON HEBREWS.
[Chap. VII.
men, the man Christ Jesns,' 1 Tim. ii. 5. The word
o)ie is there meant exclusively, as if he had said, oiilij
one, or one ahnip.
2, Hereby let us learn in all our addresses to God
to have our eye upon Christ, and our faith fast fixed
on him ; so may we be sure of a pracious admittance
to God. Do all therefore in his name. In his name
pray, John xvi. 23; and give thanks, Eph. v. 20; and
all other things. Col. iii. 17.
Sec. 106. Of Christ's intercession.
The ground of that power or opportunity which
Christ hath to save such as come to God is thus ex-
pressed, seeing he ever lireth, &c.
This phrase, rravroTs ^wv, he ever liveth, intends as
much as this, /i^^£/ h; rov uiuiva, he endureth ever. Both
this and that hath reference to Christ's priesthood.
See ver. 24, Sec. 98.
This latter phrase, he ever liveth, addeth some light
to the former, in that it sheweth that he doth not only
endure, as a lifeless and senseless thing may do ;
(witness sun and moon, Ps. Ixxii. 5 ; and the earth,
Ps. Ixxviii. 09) ; but as one living to take notice of
his church, generation after generation, and to do
for it what he seeth needful and meet to be done.
The adverb -rravTOTi, here translated ever, is not the
same that was used before, ver. 24, Sec. 98, but it in-
tendeth as much, and it implieth not only an endur-
ing without end, but also without intermission, 1 Thes.
iv. 17.
Upon Christ thus living for ever, this particular
end, to make intercession, is inferred.
The verb i\/r\jyyjxviiv, translated intercession, is a
compound. The simple verb 7vyx^d\iu,^ signifieth to
have, or to enjoy. Acts xxiv. 2, or to obtain, Heb. xi.
85. This compound signifieth to call upon one. It
is a juridical word, and importeth a calling upon a
judge to be heard in this or that, against another.
Acts XXV. 24, Rom. xi. 2 ; or for another, Kom,
viii. 34. So here Christ maketh intci'cession for
them. The metaphor is taken from attorneys or
advocates, who appear for men in courts of justice;
or from councillors who plead their clients' cause,
answer the adversary, supplicate the judge, and
pi-ocure sentence to pass on their clients' side ; thus
is Christ styled our crasax/.jjTo;, advocate, 1 John
ii. 1.
This act of making intercession may also be taken
for kings' favourites, who are much in the king's
presence, and ever ready to make request to the king
fur their friend.
Though this be thiis attributed to Christ, yet we
may not think that in heaven Christ prostrateth him-
self before his Father, or maketh actual prayers.
That was a part of his humiliation, which he did in
the days of his flesh, Ilcb. v. 7. But it implieth a
presenting of himself a sacrifice, a surety, and one
' De hoc verbo, vide Cliap. viii. 8, Sec. 23.
thathathmade satisfaction for all our sins, together with
manifesting of his will and desire that such and such
should partake of the virtue and benefit of his sacrifice.
So as Christ's intercession consistelh rather in the
perpetual vigour of his sacrifice, and continual appli-
cation thereof, than in any actual supplication.^
This is to be noted, to meet with an objection
against the all-sufficiency of Christ's sacrifice, which is
this :
OhJ. If it be requisite to add intei'cession unto
Christ's oblation, then was not that obligation'' perfect
and all-suflicient.
Ans. This intercession is not any addition of new
merit, but only an application of the same. This
application is not by reason of any defect in the
sacrifice, but by reason of the need of the church,
whose members do arise one after another, and that
in time, so as, his body shall not be full till the end
of the world, and then will there be no more need of
this intercession.
The intendment of this phrase applied to Christ, to
make intercession, is to shew that Christ, being God's
fiivourite, and our advocate, continually appeai'eth be-
fore God to make application of that sacrifice, which
once he ofl'ered up for our sins.
That he is God's favourite, is evident by this testi-
mony which God from heaven gave of him, ' This is
my beloved Son, in whom I am well pleased,' Mat.
iii. 17. He is expressly called ' an advocate with the
Father,' 1 John ii. 1. It is expressly said, that he
' entered into heaven, now to appear in the presence
of God for us,' Heb. ix. 24.
This Christ doth, 1, to present unto his Father
himself the price of our redemption.
2. To make application of his sacrifice to his church
time after time, accortling to the need of the several
members thereof.
3. To make our persons, prayers, services, and all
good things acceptable to God.
1. This sheweth that the church needeth no other
sacrifice, nor yet a reiteration of that sacrifice. The
reason which papists forge for their supposed unbloody
sacrifice, is directly against this intercession of Christ,
for if Christ still remain our priest in heaven, and as
our priest still makes intercession for us, what need
is there of any other priest, or any other sacrifice ?
2. "We may in faith and with boldness at all times
approach to the throne of grace, in that we have an
advocate, who also is God's favourite, there, always
present ; an advocate that is able to make our cause
good. He himself hath done and endured whatsoever
is requisite to make our cause good. He is a fiivourite
to whom God will hearken. Though we be unworthy,
and have much incensed God's wrath, yet there is
' Filins in hoc intorpellare Dciim dicitur, dura semper
Tatri hominem quem suscopit quasi nostrum piguus ostendit
et oftert, ut verus pontifex et teternus — liter. Comment, in
Rom. viii. » Qu. ' oblatiou'?— Ed.
Ver. 26, 27.]
GOUGE ON HEBREWS.
147
hope, so as we need not despair, 1 Jolin ii. 1. On this
ground the apostle with an holy insultation saith,
' Who is he that condemneth ? It is Christ that
died, yea rather, that is risen again, who is even at
the right hand of God, who maketh continual inter-
cession for us.' When thou art troubled with horror
of sin, when thou art in any distress, when thou art
going out of this woi'ld, lift up the eyes of thy soul to
Christ thy advocate at the throne of grace making in-
tercession for thee, and in faith commend thy case
and soul to him.
3. This is a good ground of assurance of God's
constant favour to us, and of our persevering unto the
end, and it is the more sure, because it is not in our-
selves, but in Christ.
4. This is a further ground of presenting our per-
sons, prayers, and all our services to God in the
name of Christ. See Sec. 105.
This relative, for them, hath reference to the per-
sons described in the former j)art of this verse ; it
intendeth such a limitation as excludeth all others.
So as Christ doth not make intercession for all, John
xvii. 19. See Chap. ii. 9, Sec. 81.
Sec. 107. Of the resolution and observations of Heb.
vii. 25.
Ver. 25. Wherefore he is able also to save them to the
uttermost that come unto God by him, seeing he ever
liveth to make intercession for them.
The sum of this verse is, the all-sufficiency of
Christ's priesthood. In setting down hereof, observe,
1. The inference, in this word wherefore; 2, the
substance. In it,
1. An effect ; 2, the means of accomplishing it.
The effect is set out,
1. By the kind of it, to save.
2. By the ground of it, he is able.
3. By the extent, to the outermost.
4. By the persons that are saved. These are de-
scribed,
1. By their act, them that come.
2. By the object to whom, unto God.
3. By the mediator, by Christ.
The means of accomplishing the foresaid effect is,
1, Propounded; 2, amplified.
In the point propounded there is, 1, an act, he
liveth ; 2, a continuance therein, for ever.
In the amphfication of it we have, 1, the end, to
make intercession ; 2, the persons for whom, for
them.
Doctrines.
I. Christ's excellencies made Mm an all- sufficient
priest. The general reference of this verse to all
that went before intends thus much. See Sec. 101.
II. Salvation is the end of Christ' s priesthood. He
■was such a priest as is before described, to save. See
Sec. 101.
III. Christ loas able and meet to accomplish what he
undertook. This is exemplified in this particular of
saving. See Sec. 102.
IV. The salvation which Christ bringeth is full and
perfect. It is to the uttermost. See Sec. 103.
V. Men must endeavour to be saved. They must
come. See Sec. 101.
VI. Salvation belongs to those that come to God.
This is here taken for granted. See Sec. 101.
VII. Christ is the means to bring us to God. Christ
is understood under this relative him. See Sec. 105.
VIII. Christ still liveth as our priest. So much is
intended under this phrase, he ever liveth. See Sec.
106.
IX. Christ maketh intercession. This is plainly
expressed. See Sec. 106.
X. Christ maketh intercession for such as he intends
to save. This relative, for them, hath reference to
such. See Sec. 106.
Sec. 108. Of Christ, such an high priest as became
us.
Ver. 26. For such an high priest became us, who is
holy, harmless, undefiled, separate from sinners, and
made higher than the heavens.
27. Who needeth not daily, as those high priests, to
offer up sacrifice, first for his own sins, and then for the
people's : for this did he once, when he offered zip him-
self.
In these two verses, a fifth argument is laid down
to prove the excellency of Christ's priesthood above
the Levitical. See Sec. 1. The argument is taken
from the difference of the persons that executed the
one and the other. Christ was perfectly pure, ver.
26, but the Levitical priest polluted, ver. 27.
Of Christ's being a priest, and an high priest, see
Chap. ii. 17, Sees. 172, 173.
The apostle, to make the force of his argument
more evident, premiseth a necessity of such an high
priest as Christ was, in this phrase, aVosTsv tj/j^Tv, it
became zcs.
Of the various acception of this word became, see
Chap. ii. 10, Sec. 86.
It signifieth both a decency or glory, and also a
necessity.
In the former respect it hath reference to God,
whose glory is much set forth thereby.
In the latter respect it hath reference to man, who
could not have been saved without such a priest as is
here set forth. Well, therefore, might he say, roio\)Tog,
such an high priest. He is such an one as never the
like was, or can be. Christ being the truth of that
which was prefigured in Melchisedec, and being so far
preferred before Aaron as he is in this chapter, this
relative such, and that in the largest extent, may well
be applied to him.
How God's glory is set out by Christ's priesthood,
wherein he humbled himself to death, was shewed
Chap. ii. 10, Sec. 87.
148
GOUGE ON HEBRFTVVS.
[Chap. VII.
In reference to Christ himself, that there was a
nieetuess, a necessity, for Christ to be like man, is
shewed Chap. ii. 27, Sec, IGG.
But here, in reference to man, ameetness, a neces-
sity of Christ's excellency above all men is set forth,
and that in purity and dignity. Therefore
' Such a priest became us,' because there was no
other way to etl'ect that which he did for us, nor other
means to free us out of our misery. We were every
way unholy. Our actual sins are many, Isa. lix. 12;
we are by nature impure, Ps. li. 5 ; we are guilty of
Adam's sin, llom. v. 12 ; by sin we implunged our-
tselves into such a gulf of misery, and made ourselves
such vassals of Satan, and such vessels of God's
wrath, as none but such an one as was so pure as
Chz'ist was, and so high as Christ was, could deliver
us. No man so pure, no angel so high, higher than
the heavens.
Thus it appeareth that Christ was the fittest high
priest and Saviour that could have been given for man.
Acts iv. 12.
1. From hence the bottomless depth of man's
miser}- may be inferred, that no other high priest
could be fit for him but the Son of God made son of
man ; so pure, so high as he was.
2. Herein appears the wonderful great and 'good
respect of God to man, that would do for him what
best became man, though it were to give his Son.
3. This giveth proof of the wisdom of God, whereby
he ordereth things so as best become himself. Chap.
ii. 10, Sec. 86 ; yea, also, which may be fittest for
man, and best become him.
4. This teacheth us in all things to aim at that
which becomes us : ' Whatsoever things are true, or
honest, or just, -or pure, or lovely, or of good report,
think on those things,' Philip, iv. 8. This was the
argument which Christ pressed upon the Baptist,
Mat. iii. 15. Ministers must ' speak the things which
become sound doctrine,' Titus ii. 1 ; women must
' adorn themselves as becometh such as profess god-
liness,' 1 Tim. ii. 10; all saints must 'walk worthy
of their holy calUng,' Eph. iv. 1 ; this is it that be-
comes them.
5. As God did that which becomes us, so we must
do that which becomes him, and in this respect ' do
all things to the glory of God,' 1 Cor. x. 31.
Sec. 109. Of Christ being holy, harmless, unih'jUed,
se]i(t rate from sin ners.
The purity of Christ, as he is our priest, is set out
in four distinct branches.
The first is this, oeiog, hoi;/. This implieth one that
is dedicated and consecrated to God. Herein the
apostle hath reference to the condition of the high
priests under the law, who were counted and called
holy. Aaron had this style, ' the holy one of the
Lord,' Ps. cvi. IG. As his person, so his apparel was
counted holy, Exod. xxviii. 2. So the plucc where ho
exercised his ministry was the holy place, Exod. xxviii.
29, and the place whereinto the high priest went once
a year ' the holy of holies,' Heb. ix. 3, All apper-
taining to him was accounted holy, therefore there was
engraven on the breast-plate, when he went before the
Lord, ' Holiness to the Lord,' Exod. xxviii. 36. All
these shewed that in his ofiice he was sanctified and
consecrated to God. So was Christ, but in a far more
excellent manner. The legal priests were hoi}' in an
outward and legal manner ; so they might be holy
priests, yet unholy men. Christ was inwardly, truly,
properly, every way holy. This is evident by the other
parts following concerning Christ's purity, to which
points, parts, and degrees of holiness none of those
priests ever attained.
The second is a-/.a-/.oc, harmless. This is a privative
compound. The simple noun, y.dx.o;, signifieth an
hurtful or mischievous person. He that wronged his
fellow-servant hath this title given unto him, and it is
translated evil, Mat. xxiv. 28. The wrongs which
Saul did to the church are comprised under this word
xay.a, Acts ix. 13.
This compound signifieth one that doth no wrong.
In Latin, it is fitly translated innocent,^ one that doth
no wrong. Every sin is a wrong to God or man.
This, therefore, sheweth that Christ was free from all
actual sin within and without. He never did any
wrong or harm to God or man in thought, word, or
deed, and in that respect this epithet harmless, or
innocent, is attributed to him. He never committed
any ofi'ence outwardly either in speech (for ' no guile
was found in his mouth,' 2 Pet. ii. 22) nor in deed.
In this respect he challenged his adversaries, John
viii. 46. When the devil came to sift him, he ' found
nothing in him,' John xiv. 30. Neither did he in-
wardly commit any sin, for ' he knew no sin,' 2 Cor.
V. 21. Had there been any in him, he must needs
have known it. As privatively he did no ofi'ence, so
positively he performed all duty; for he fulfilled the
law to the full. He loved God * with all his heart,
with all his soul, with all his mind, and with all his
strength, and his neighbour as himself,' Luke x. 27.
In reference to God he saith, ' I have finished the
work which thou gavest me to do,' John xvii. 4 ; and
in reference to man thus, ' Greater love hath no man
than this, that a man lay down his life for his friends,'
John XV. 13, and so did Christ.
The third is c/.a/ai-T-o;, umlffiled. This word also is
a compound. The simple verb iJ^iantti, polluo, sig-
nifieth to jiolluh', chap. xii. 15. This compound is
fitly translated inultfdcd, Heb. xiii. 4. Here it hath
reference to original corruption, whereby man's nature
is polluted throughout, in every power of soul and
part of body. Put in Christ there is no speck of cor-
ruption. He is holy and fully free from this, even as
from all actual sin. Hereupon the angel that brought
the fii'st news of his conception thus styleth him,
* Innoceus. — Vulg. Lat.
Ver. 26, 27.]
GOUGE ON HEBREWS.
149
* That holy thing which shall he born,' &c., Luke
i. 35. See more hereof, Chap, iv, 15, Sec. 91.
The fourth is -/.s^ajsigfisvog octto touv afjacrooXuiv,
separate from sinners. The verb %wg/(^w, whence this
word is derived, signifieth to remove, or separate from
a place. Acts xviii. 1,2; from a person, Philip, v. 15,
1 Cor. vii. 10, 11, 15 ; and from an estate or condi-
tion, Rom. viii. 35, 39.
Under the word sinners, all sorts of men, even all
that come from Adam, are comprised. This then
hath reference to the guilt of Adam's sin, whereunto
all his posterity stood obliged, even all men as they
came out of his loins, for he as a public person bore
them all in his loins, Rom. v. 18.
Obj. Christ also came from Adam. See the answer
hereunto. Chap. iv. 15, Sec. 91. There is further
shewed how Christ as our high priest is perfectly pure.
Sec. 110. Of Christ made higher than the heavens.
The dignity of Christ as our high priest is thus set
out, ' made higher than the heavens.'
This word yivo/ji^svoi, made, having reference to
Christ's exaltation, intends his advancement there-
unto, as if it had been thus expressed, exalted higher,
&c. That word is used to shew, that the exaltation
here mentioned is to be understood of Christ, as he
was man, and mediator betwixt God and man, for he
is exalted partly in regard of his human nature, and
partly in regard of his office.
This adjective b-^7}X6Tisog, higher, is the comparative
of that positive v-^riXog, which is translated high.
Chap. i. 3, Sec. 15.
The word heavens may here be taken properly, and
so imply, that Christ is advanced above all the visible
heavens, even the starry sky. Or it may be taken
metonymically, for the inhabitants of the highest
heaven, which are glorified saints and glorious angels.
Obj. God himself is said to be in heaven, but Christ
is not advanced above him.
Ans. God is not properly in heaven as contained
therein, but because his glory is there most manifested.
See The Guide to go to God, or Explanation of the
Lord's Prayer, preface, sec. 16.
The point principally here intended is this, Christ
our priest is advanced above all creatures. Thus is
he said to ' ascend up far above all heavens,' Eph.
iv. 10, 'far above all principalities,' &c., Eph. i. 21.
Of this exaltation of Christ, see Chap. i. 3, Sees.
34, 35, and ver. 13, Sec. 149, and Chap. iv. 14,
Sees. 84, 85.
Sec. 111. Of Christ not offering for himself.
In the 27th verse, the other part of the diflference
between Christ and the Levitical priests is set down.
It is concerning the sinfulness of those priests, which
is proved by an act of theirs. They ofi'ered up sac-
rifice for their sins, therefore they were sinners.
To shew that this efiect is here mentioned, pur-
posely to magnify Christ above them, the apostle thus
bringeth it in, ' who needeth not,' &c.
This relative o$, ivho, hath reference to Christ,
described in the former verse. For that which is
here said can be applied to none else.
This word 'iyji uvdyxrjv, needeth, though it be the
same in our EngHsh, which w^as used chap. v. 12,
yet in Greek there are two distinct words in this and
that place. That word %fe/a implieth a need through
deficiency ; this a necessity. This is that word which
is used, ver. 12, and translated necessity.
It is here negatively spoken of Christ, og ohx 'i-)(it
dvdyxriv, who needeth not, in reference to the legal
priests, on whom there lay a necessity of offering up
sacrifices for their sins.
This negative giveth us to understand, that Christ
died not for himself. He needed no sacrifice for him-
self. When mention is made of the end of Christ's
sacrifice, we shall find it to be for others, Isa. liii. 4,
5, Eph. V. 25.
The two points before noted of Christ, his perfect
purity and high dignity, demonstrate as much.
1. This is an evident argument against Christ's
meriting for himself. See Chap. ii. 9, Sec. 74.
2. This much amplifieth Christ's love to us, that
though there were no need of his offering up a sacrifice
for himself, yet he would do it for us.
3. This is a good pattern to us, to do good to
others, though there should be no need therein for
ourselves.
From the force of this negative argument, that
Christ offered up no sacrifice for himself, we may well
infer, that things which need not are not to be done.
God is ' not to be worshipped with men's hands ;
because he needeth not any such thing,' Acts xvii. 25.
Christ would not wash Peter's hands and head, because
' he that is washed needeth not save to wash his feet,'
John xiii. 9, 10. In the city that had no need of the
sun or moon, they shined not, Rev. xxi. 23.
That which needs not is superfluous, and all super-
fluity is at least in vain.
How vain are popish images, and all their super-
stitious ceremonies ! How vain are their multitudes
of mediators ! How vain are their sacrificing priests
and bloody sacrifices ! How vain are prayers for the
dead, and a thousand like things, which they do even
in God's worship, whereof there is no need !
It becomes us duly to weigh in all our weighty
enterprises, especially in those wherein we have to do
with God, what need we have of them, and answerably
to do them, or forbear them.
Sec. 112. 0/ daily sacrifices.
Of the Greek phrase xa^' fj/j,i^av, translated daily,
see Chap. iii. 13, Sec. 145. It is here set down as
another diflerence between Christ's sacrifice and the
sacrifices of the legal priests. They were ofiered up
day after day, this only once. For Christ at once did
150
GOUGE ON HEBREWS.
[Chap. VII.
to the full what was to be done by his sacrifice. But
they did not so by theirs.
Herein is couched a sixth argument to prove the
excellency of Christ's priesthood above the Levitical ;
see Sec. 1. It is taken from the oft ofl'cring up of
their sacrifices, which argueth imperfection. But
Christ's perfect sacrifice was once only oflcred up.
This word daily intends two points.
1. An inxvfficiency in those sacrifices. For oft
renewing and reiterating a thing, implies an imperfec-
tion thereof ' "Would they not hiive ceased to be
oflered,' if they had made perfect ? Heb. x. 2.
By this our Lord proves that ordinary water could
not thoroughly quench thirst for ever, because whoso-
ever drinketh thereof shall thirst again, John iv. 13.
There is no need of reiterating that which is per-
fect and makcth perfect ; and if there be no need
thereof, it must needs bo superfluous and vain. See
Sec. 111.
The blasphemous doctrine of the mass is hereby
discovered, for papists say that therein they offer up
that very sacrifice which Christ himself oflered upon
the cross. They offer it up daily, thereby they make
it imperfect. They can never be able to answer this
argument.
This further sheweth, that our ordinances are not
simply to be rested in, as in things that can make us
perfect. They are in themselves but as ' bodily exer-
cises which profit little,' 1 Tim. iv. 8. That which
the Baptist said, is true of all the ministers of the gos-
pel, ' they baptize but with water,' Mat. iii. 11. Men
may eat and drink sacramental bread and wine, and
yet ' eat and drink damnation to themselves,' 1 Cor.
xi. 29. The gospel preached may prove ' a savour of
death,' 2 Cor. ii. IG. In the use therefore of outward
ordinances, Christ must be beheld, and faith fixed on
him ; so may they be called helps to spiritual grace
and heavenly blessings. Thus might the sacrifices
and other prescribed rites be under the law.
2. A duty, which is frequently to observe such
warrantable means and sanctified helps as cannot at
first do all that for which they are enjoined. On this
ground we must 'exhort one another daily.' Sec more
hereof, Chap. iii. 13, Sec. 145.
By oft use of such helps, supply may be made of
that defect and imperfection which is in them through
our weakness. B}- long putting in water into a vessel
drop by drop, it may be filled, though it have but a
small vent.
It will be our wisdom to observe what means God
hath sanctified for our spiritual edification, and to be
frequent and constant in the use of them. Ministers
must ' preach the word,' and be ' instant in season and
out of season,' 2 Tim. iv. 2. People must ' search the
Scriptures daily,' Acts xvii. 11. So they must ' pray
without ceasing,' 1 Thes. v. 17. They must also
frequent the public ministry of the word and the Lord's
table. Nature and reason teach men daily to eat,
drink, and sleep, because once doing of these things
cannot be sufficient. Let God's word and true religion
teach us to be as wise for our souls.
Sec 113. Ofclcansinyoncssclfjlrat.
They who did that which Chi-ist needed not, are
thus expressed, as those hifjh priests.
The particle, uamp, as, being inferred on a negative,
implieth a dissimilitude; the dissimilitude is betwixt
Christ and the legal high priests. For this relative
pronoun, 6/ di'/jfiiT;, (hose, hath reference to the priests
of whom he had before spoken, vers. 11, 20, 23.
An especial work of those priests was to offer up
sacrifice.
Of priests, and of their offering sacrifice, see Chap.
V. 1, Sees. 6, 7.
A double end of the legal priest's sacrifices is here
set down :
One was for his own sins ; the other for the sins
of the people.
That sacrifices were for sins is proved, Chap. v. 1,
Sec. 8.
That priests offered sacrifices for their own sins, is
also proved. Chap. v. 3, Sec. 14.
This adverb of order, rr^on^ov, first, is remarkable ;
for it implieth, that they who use means of cleansing
others, must first seek to cleanse themselves. * First
cast out the beam out of thine own eye,' Mat. vii. 5 ;
' Physician, heal thyself,' Luke iv. 23. The apostle
* kept under his own body, and brought it into sub-
jection : lest that by any means, when he had preached
to others, he himself should be a castaway,' 1 Cor.
ix. 27.
By this course of a man's first cleansing himself,
the means which he useth for others will be the more
powerful and effectual, and that in three respects :
1. God's blessing doth usually most accompany
such a course.
2. The mind and disposition of those whose cleans-
ing is endeavoured, will more readily be made subject
to the means used in such a manner of proceeding.
3. The conscience of those who use the means will
be more cheerful in performing that duty. A self-
condemning conscience is a great hindrance to such
duties.
This is a good direction to ministers, who pray for
and preach to others, to pray for and preach to them-
selves. Though in regard of their calling they teach,
yet in regard of their persons they must learn what
they teach others, and apply all to themselves. The
like may be said of parents, masters, and other gover-
nors. All that by virtue of their general or particular
calling seek to instruct and inform others, must con-
sider what in this case is said, ' Thou which teachest
another, teachest thou not thyself?' Horn. ii. 21.
Of the word ava^£g£/v, anv'ijxa;, here twice used,
and translated, according to the composition of it,
offend up, see Chap. v. 1, Sec. 6.
Ver. 26, 27.]
GOUGE ON HEBREWS,
151
Sec. 114. Of cleansing others also.
The other end of a priest's offering sacrifice, was
for the people's sins. Hereof see Chap. v. 3, sec.
14.
This correlative adverb, sVs/ra, then, is also observ-
able. It gives us to understand, that it is not sufii-
cient for them who have charge over others, to cleanse
themselves, unless also they seek to cleanse others.
Though they must first cleanse themselves, yet withal
they must seek to cleanse others. So did Jacob,
Gen. XXXV. 2; Joshua, chap. xxiv. 15; Hezekiah,
2 Chron. xxix. 2, &c. ; Josiah, 2 Chron. xxxiv. 31,
32; Ezra, chap. x. 5. This charge did David give
to the chief of the Levites : ' Sanctify yourselves, ye
and your brethren,' 1 Chron. xv. 12; and Christ to
Peter, ' When thou art converted, strengthen thy
brethren,' Luke xxii. 32.
Thus men ought to do, in regard of God, those
others, and themselves.
1. It is an evidence of an holy zeal of God's glory,
to bring others with ourselves to God.
2. It is a fruit of brotherly love, to promote the
spiritual good of others as of our own.
3. We shall by this means give up our account to
God with joy and not with grief.
Let all those who are conscionable in observing the
former duty of cleansing themselves, know that if their
care and endeavour be only for themselves, they come
very short of performing what they should, and may
lose the glory and comfort thereof.
Sec. 115, Of Christ offering vp himself once.
The latter part of this verse containeth a reason
why Christ needed not to offer his sacrifice daily. For
this did he once. The causal particle yag, for, sheweth
that this clause is added as a reason.
The relative pronoun towto, this, hath reference to
that which goeth before. That reference may either
be general, to the act of offering, which he did once,
or else particular, to the first clause of this verse; and
then these words of order, ' first for his own sins, and
then for the people's,' be included in a parenthesis.
Or it may have reference to this clause immediately
before, for the people's. If it should have reference to
the order of priest's offering sacrifice, ' first for his
own sins, and then for the people's,' it would contradict
the description of Christ's purity, ver 26.
The adverb JpccTrr/^, once, is here used exclusively.
It excludeth all iterations, as if he had said, once for
all, once and but once, never again.
There is a little diflerence in the Greek betwixt this
word, and that (a'Xa^) which is translated once, Chap,
vi. 4, Sec. 32; and that by prefixing a preposition. It/,
before this adverb here. But both words are used in
the same sense, and applied to the same thing, as
Heb. ix. 28, and x. 10.
In this very sense is Christ's sacrifice or offering
said to be one [^(ua, *iu(T/a, /i/a Tgoffpo^a), namely, ex-
clusively; only one, but one, and no more, Heb. x.
12, 14.
That this adverb once is thus to be taken exclu-
sively, is evident, in that where the apostle said,
' Christ died once,' it is also said, ' Christ being raised
fi'om the dead, dieth no more,' Rom, vi. 9, 10. So
as to die once, is to die but once and no more. In
the very same sense it is said, ' It is appointed unto
men once to die,' Heb. ix. 27. Now we know by ex-
perience, that men use to die but once and no more.
It was a full and absolute perfection of Christ's
sacrifice, and of his offering up thereof, that caused
that sacrifice to be but one, and that offering to be
but once.
A wonder it is that papists should be so blinded as
they are in this case; for hereby it is evident, that
the sacrifice of the mass, which they daily offer up,
is both erroneous and blasphemous : erroneous, in
that it expressly contradicteth the Scripture ; blasphe-
mous, in that it maketh Christ's sacrifice, offered by
himself, to be imperfect. I would demand of them
whether the sacrifice of the mass be the very same
that Christ offered upon the cross or no. If they
should say no, then they make that imperfect, by
adding another unto it. Thus the sacrifice of the
New Testament would not be one, and in that respect
not perfect. If they say yea, that it is the very same,
then Christ's ofieriag up his sacrifice was not suffi-
cient, in that it is offered up more than once; yet
four several times doth the apostle apply this exclu-
sive adverb, once, to Christ's offering, namely, in this
verse. Chap. ix. 26, 28, and x. 10.
All the show of answer that they can make is, by a
foolish and false distinction of a bloody and unbloody
sacrifice. That sacrifice, say they, which Christ him-
self offered up upon the cross was a bloody sacrifice,
and that was but once offered up; but that which is
offered up in the mass is unbloody, and this is daily
offered up.
Ans. 1. This distinction is without ground of Scrip-
ture. There is no hint of any such distinction there.
2. It taketh away all the pretended virtue and
efficacy of that sacrifice. They hold that their sacri-
fice is a true, real, propitiatory sacrifice for the sins
of the quick and dead ; but an unbloody sacrifice can-
not be so, for ' without shedding of blood is no re-
mission,' Heb. ix. 22. This phrase, ' without shedding,'
answers their conceit of transubstantiating wine into
blood, for by shedding of blood is meant slaughter, or
taking away of life.
3. Those terms, bloody and unbloody, being contra-
dictory, cannot be attributed to the very same thing, as
they say the body of Christ crucified and the bread tran-
substantiated are the very same body [idem numero).
4. According to their own position their sacrifice is
not unbloody, for they say the wine is transubstantiated
into blood. To this they rejoin that that blood is not
shed.
152
GOUGE ON HEBREW.S.
[Chap. VII.
And if not shed, then no sacrifice. But is not the
wine poured out of the chalice when it is drunk, and
may not somo of it fall out of the cup, or from the
mouth or beard of him that drinketh it '?
They much press this, that the ancient fathers' call
the eucharist an unbloody sacrifice.
Alts. 1. They call it a sacrifice mctonymically and
sacramentally, because it is a memorial of the sacrifice
of Christ, 2 and unbloody to distinguish it from Christ's
sacrifice on the cross. There blood was shed, here
is no blood at all.
2. They called it an unbloody sacrifice in reference
to the praises then ofi'ered to God,^ which they called
sacrifices without body* as well as without blood, and
an unbloody service.*
That which is implied in this word ouce, namely,
the perfection of Christ's sacrifice, should make us
perfectly, yea, wholly and only, trust thereunto. As
it is perfect in itself, so must we account of it as of
that which can make us perfect. This will be mani-
fested by our stedfast relying upon it, without doubting
or wavering, and without trusting to anything else.
Blessed be the gospel, that hath revealed the perfec-
tion of this sacrifice, and blessed are they that trust
unto it.
This is the rather to be done by reason of the kind
of sacrifice which is thus expressed, ' he oflered up
{'iaurov) himself.' Hereof see Chap. i. 3, Sec. 29.
See also Domest. Duties, treat, i. sec, 29.
This intimation of time, when, hath reference to
Christ's death upon the cross. I grant that this par-
ticle when is not expressed in the Greek, yet it is
implied in the participle, which may thus be translated,
having offered up. If, then, that which is comprised
under the word once was accompHshed, how shall ho
be oll'ered up again in the mass ?
Sec. 116. Of the resolution and observations of lleh.
vii. 2G, 27.
Yer. 2G. For such an high priest became us, toho is
Judy, harmless, undejlled, separate from sinners, and
made hif/Jier than the heavens.
27. Who needeth not dady, as those high priests,
to offer rip sacrijices, first for his own siyis, and then for
the people's ; for this did he once when he offered up
himself.
The sum of these two verses is the excellency
of Christ above other priests. Hereof are two
parts :
1. A description of Christ, ver. 20.
2. A declaration of the ditierenco betwixt Christ and
other priests.
' Cyril, ad Reg. ; Euseb. de Demonst, lib. i.
* Ut caruni, quro pro nobis 8uscoi)ta sunt, perpessionom
rcconlarcmur. — Theo- in cap. viii. ad llebr.
•• at<iif/,d.Krcui liur'taf x.a'i ^oe,oXeyi'a(. — Cyril ad Rl'Q.
* Curias iffufiarovf. — Euseb. de JJemorift., lib. i.
* arxiftaxTtf kar^iiat, — C'l/ril. Ilteros. Mi/st. Catechts. 5.
In the description there is set down,
1. The person described ; 2, the substance of the
description.
The person is set out by his ofiice, high priest.
In the substance we may observe two points :
1 . The purity of Christ ; 2, his dignity.
The purity of Christ is, 1, set down in four pro-
perties ;
2. Amplified by the ground thereof.
Among the foresaid properties, one in general hath
respect to his function, which is holy. The other
three are a qualification of his person, namely, harm-
less, undefdfd, and separate from sinners.
About the ground of these is noted,
1. The kind of ground, hecame ;
2. The persons whom it concerneth, us.
The dignity of Christ is, 1, set out by the place,
heavens ;
2. Amplified by a comparative expression, higher
than.
The dificrence betwixt Christ and other priests
is,
1. Propounded ; 2, proved.
The point propounded is a dissimihtude, w^herein is,
1. Intimated an agreement betwixt them ;
2. Is expressed a difference.
The agreement is in offering sacrifice.
The dilierence is in three points :
1. In time : they offered daily, Christ once.
2. In the extent of the end : they for their own sins
and others, Christ only for others. The extent of their
offering is amplified by the order, first for their own
sins, then for the people's.
3. In the kind of sacrifice : Christ offered up him-
self, they offered up other sacrifices.
Doctriiies.
I. Christ tvas an high priest. He is so styled. See
Sec. 108.
II. Christ was such a priest as was every xvay fit.
This relative, such, in this place implieth as much.
Sec Sec. 108.
III. God ordered matters so as otcr need required.
Even so as hecame us. See Sec. 108.
IV. Christ by his function toas an holy one. In this
respect he is here styled holy. See Sec. 109.
V. Christ never committed any actual sin. He was
Jiarmless. See Sec. 109.
VI. Christ was ivithout original sin. He was un-
dcfded. See Sec. 109.
VII. Christ ivas not guilty of Adam's sin. In this
sense he is said to be separate from sinners. See Sec.
109.
VIII. Christ was perfectly pure. This general is
gathered out of all the fore-mentioned particulars. See
Sec. 109.
IX. Christ as our priest is above all creatures. This
phrase, higher than the heavens, intendeth as much.
See Sec. 110.
Ver. 28.]
GOUGE ON HEBREWS.
153
X. Christ as mediator is advanced to that high dig-
nity which he hath. The word made, as here used,
impiieth as much. See Sec. 110.
XI. Christ needed not the things which other priests
did. Thus much is expressed in this phrase, needed
not. See Sec. 111.
XII. Priests offered nj) sacrifices. This is taken for
granted. See Sec. 113.
XIII. Legal priests oft offered up their sacrifices, even
daily. See Sec. 112.
XIV. What cannot at once he effected must by daily
performance he helped on. This is the reason why the
priests daily offered. See Sec. 112.
XV. Legal priests offered sacrifices for their own
sins. This is plainly expressed. See Sec. 113.
XVI. They luho are in place to cleanse others must
first he cleansed themselves. This adverb of order,
first, demonstrateth as much. See Sec. 113.
XVII. Priests offered sacrifice for others also. This
is plainly expressed. See Sec. 114.
XVIII. They who have charge over others must seek
their cleansing. This correlative conjunction, then, in-
tends so much. See Sec. 114.
XIX. Christ only once offered up his sacrifice. This
adverb once is exclusive. See Sec. 115.
XX. Christ offered up himself. This is clearly ex-
pressed. See Sec. 115.
Sec. 117. Of the meaning o/Heb. vii. 28.
Ver. 28. For the law maketh men high priests ichich
have infirmity ; hut the word of the oath, ivhich was
since the law, maketh the Son, who is consecrated for
evermore.
The causal conjunction ya^, for, sheweth that this
verse contains a reason of that which went before.
It giveth a reason of both parts of the former dissimi-
litude, namely,
1. That the Levitical priests offered oft, and Christ
but once, and that only for others, because he is the
Son of God.
This verse doth withal set down a seventh argu-
ment (see Sec. 1), to prove the excellency of Christ's
priesthood above the Levitical. The argument is
taken from the different nature of the one and of the
other priest. They were mere men, Christ was the
Son of God.
This being taken for granted, which is an undeni-
able principle, that the more excellent the priest is
the more excellent his priesthood is, the argument
thus lieth.
The Son of God, perfected for'evermore, hath a more
excellent priesthood than men which have infirmity ;
but Christ is the Son, &c., and legal priests men, &c. ;
therefore Christ's priesthood is more excellent than
theirs.
Against this argument there lie sundry exceptions.
Except. 1. Christ was a true man.
Ans. He was not a mere man. He was more than
a man. He was God-man. And in his priesthood
he must be so considered.
Except. 2. Christ was subject to infirmities as well
as other men, chap. ii. 17, 18.
Ans. He was not subject to sinful infirmities, chap,
iv. 15. But these are the infirmities which are here
principally intended. For such infirmities were sacri-
fices offered up.
This last argument is so framed, as it compriseth
under it the sum of the former arguments whereby
Christ's priesthood was proved to be more excellent
than the Levitical.
1. Christ's priesthood succeeded that, ver. 11. For
the word that makes Christ priest is since the laiv.
2. They were made priests by a carnal law, ver. 16.
This is the law here intended.
3. They were made priests without an oath, ver. 21.
The u'ord of oath whereby Christ was ordained is here
expressed.
4. They died, ver. 23. Christ is consecrated for
evermore.
5. They were sinful, ver. 27. Here they are said
to have infirmity. But Christ is perfected.^
6. They offered for themselves, and that oft, ver.
27 ; but Christ only for others, and that but once.
Thus much is implied under this phrase, consecrated
for erermore.
By the law, 6 v6[iog, here mentioned is meant the
law of ceremonies, which is called ' the law of a
carnal commandment.' See ver. 16, Sees. 80, 81.
The verb %a&i6r'riei, translated maketh, impiieth an
ordination or institution to such and such a function.
See Chap. v. 1, Sec 3.
The noun avd^ui-rovg, translated men, is here used
in the same sense that it was Chap. v. 1, Sec. 2.
What, as;^//£g£/g, an high priest is, hath been shewed,
Chap. ii. 17, Sec. 172.
The noun acsShua, translated infirmity, is used in
the same sense that it was Chap. v. 2, Sec. 12.
By 0 Xoyoi o^xMfLOBiag, the ivord of oath, is meant
that expression of God's oath, whereof see vers. 20,
21, Sees. 91, 92.
The word of oath is here said to be //.sra rhv voyi-ov,
since, or after the law, namely, the law of ordaining
priests before mentioned.
For clearing this point sundry doubts are to be re-
solved.
1. The law is said to be four hundred and thirty
years after the covenant that was confirmed in Christ,
Gal. iii. 17. How then is this word of oath since the
law ?
Ans. The covenant there said to be confirmed in
Christ hath respect to a particular promise of Christ
himself, even of his person to descend from Abraham.
But this word of oath is a confirmation of a special
ofiice.
2. The law doth not so follow and succeed the fore-
' Qu. 'perfect"? — Ed.
151
GOUGE ON HEBREWS.
[Chap. VII. Ver. 28.
named covenant as Christ's priesthood did the Levi-
tical. The law was added to shew what need there
was for the covenant to be confirmed in Christ,
and to drive us to Christ, Gal. iii. 19, 2i. But
Christ's priesthood came in the room of the Levitical,
and thrust it clean out.
Duitbt 2. The law that came after the foresaid cove-
nant had no excellenc}' thcreupou above the covenant.
How then doth the cstablishin<,' of Christ's priesthood
after the Levitical give an e.Kcellency to that above
this?
Ana. It is not simjily the coming after, but the
coming in the room of it, to supply that which the
former could not etlect, which argueth the excellency
of Christ's priesthood. That therefore the church
might with confidence expect that to be perfected
which could not be by the Levitical priesthood and
law thereof, the word of oath was since the law.
Doubt 3. Christ was ' a Lamb slain from the be-
ginning of the world,' Rev. xiii. 8.
Alls. That is spoken in reference,
1. To God's purpose in giving his Son, which was
from everlasting.
2. To the promise made in the beginning of the
world. Gen. iii. 15.
3. To the eflicacy of Christ's sacrifice, which was,
as Christ himself, ever the same, Heb. xiii. 8.
4. To the vigour of faith ; for Abel's faith eyed
Christ and his sacrifice as steadily as believei'S that
lived since Christ was actually sacrificed, Heb. xi. 4.
But this is spoken of a solemn manifestation and con-
firmation of Christ's priesthood. Therefore this phrase,
' which was since the law,' as here used, contirmeth
that which was delivered concerning the imperfection
of the Levitical priesthood, that needed another to
come after it, ver. 11, Sec. 64, and the excellency of
Christ, which came in the room of the former, and
perfected that which the former could not, ver. 19,
Sec. 87.
This title, iihv, Son, is here set down by an excel-
lency ; such a Son as none like him, who alone de-
servelh this title properly, as it hath reference to God
the Father, so as the Son of God is hero meant. Of
this Son of God, see Chap. i. 2, Sec. 15. Of God's
Son made high priest, see Chap. v. 5, Sec. 27.
This verb makelh is not here expressed in the Greek,
but necessarily to be understood ; for this latter clause
hath reference to the first clause of this verse, and de-
l>cndeth upon xadlerriSi, the verb there used, and is
fitly here suppHed by our English.
Of the divers acceptious of the Greek verb rinXn'jj-
/aevov, translated consecrated, see Chap. ii. 10, Sec.
97.
According to the notation of the word is implied
puch a solemn setting apart of the Son of God to his
priestly function, as he was every way made perfect
thereunto, and also makes all that come to him and
rest upon him perfect. Our English, therefore, in the
margin have thus expressed this sense, Greek, per-
fected.
Herein Christ far excelleth the legal priests, who
were neither perfect themselves nor could make others
perfect, ver. 11, Sec. 61, Chap. x. 1.
The phrase, el; rbv dr^/va, translated evermore, is the
same that was used. Chap. v. 6, Sec. 29 ; and that to
set out the everlastingness of Christ's priesthood.
Thus we see how this verse is a recapitulation of the
most material points before set down concerning the
excellency of Christ's priesthood above the Levitical.
For this is the main scope of it, and here it is fitly
brought in as the conclusion of all.
Sec. 118. Of the resolution and observations of ^Qh.
vii. 28.
The general sum of this verse, as of sundry others
before it, is a proof of the excellency of Christ's priest-
hood above the Levitical. Hereof are two parts :
1. The meanness of the Levitical priesthood.
2. The greatness of Christ's.
The former is set out,
1. By the ground or warrant which they had, the law.
2. By the kind of persons who were priests, men.
This is amplified by their condition, iihich have in-
Jinnity.
The latter is set out,
1. By the ground or warrant which he had, the
xcord of oath.
2. By the time, or order, when he was confirmed,
since the law.
3. By the dignity of his person, Son.
4. By the manner of institution, cowiccrated.
5. By the continuance of hispriesthood,/ort'uer??!ore.
Doctrines.
I. There xcere hi<ih priests under the law. This is
here taken for granted. See Chap. ii. 17, Sec. 173.
II. The ceremonial law teas tJie L'n-ilical priest's war-
rant. That law made them. See ver. 16, Sec. 80.
III. The ler/al hiijh priests were subject to infirmity.
This is plainly expressed. See Chap. v. 2, Sec. 12.
IV. The warrant of Christ's priesthood was the word
of oath. That made him priest. See ver. 20, Sec.
91.
V. Christ's priesthood succeeded the leyal. This is
intended under this phrase, since the law. See ver.
19, Sec. 87.
VI. 2 he Son of God is our high pried. He is com-
prised under this title. Son. See Chap. v. 5, Sec.
27.
VII. Christ tras solemnly instituted into his priest-
hood. This word consecrated, having reference to God's
oath, importeth thus much. See ver. 20, Sec. 91.
VIII. Christ's is a perfect, perfectiny priesthood.
The notation of the Greek word translated consecrated,
proveth this extent. See Chap. ii. 10, Sec. 97.
IX. Christ's is an everlasting priesthood. See
Chap. V. 6, Sec. 29.
Chap. VIII. Ver. 1.]
GOUGE ON HEBREWS.
15
CHAPTER VIII.
Sec. 1. Of the resolution 0/ Heb. viii.
The apostle having proved the excellency of Christ's
priesthood in the former chapter, proceedeth to set
out Christ's faithful execution thereof. He doth
largely insist upon this point, and that throughout
this whole chapter, and the ninth, and a great part
of the tenth, even to the 19th verse thereof.
To consider this chapter singly by itself, the sum
of it is,
A declaration of Christ's execution of his priesthood.
Hereabout three general points are handled.
1. The place where he executeth that office, verses
1,2.
2. The sacrifice which he offered up in executing
it. This is,
(1.) Implicitly hinted, ver. 2.
(2.) Expressly proved by a necessity thereof, which
is,
[1,] Propounded in the example of other high
priests, verses 3, 4.
[2.] Proved by God's appointing it to be so, ver. 5.
3. The covenant whereabout it was exercised.
This is set out comparatively.
There are two parts of the comparison :
One sets out the excellency of this covenant ;
The other, the insufficiency of that covenant which
went before it. Both these are,
(1.) Propounded; (2.) confirmed.
The excellency of this covenant is propounded, ver. 6.
The insufficiency of the other is propounded, ver. 7.
The proof of both is by a divine testimony. Hereabout,
1. The substance is expressed.
2. A consequence is inferred.
The substance of the testimony setteth out the
difference betwixt two covenants.
The former was violated.
The latter remained stable.
The violation of the former is,
1. Implied by God's rebuking them, ver. 8.
2. Aggravated by their abusing of God's goodness,
ver. 9.
The stability of the other covenant is also,
1. Implied in this epithet, neio, ver. 8.
2. Confirmed by the distinct promises annexed
thereunto.
The promises are four.
1. God will put his law into our minds, ver. 10.
2. God will be our God, ver. 10.
3. God will teach us, ver, 11.
4. God will pardon our sins, ver. 12.
The consequence following upon this difference is
the abrogation of the former covenant, ver. 13.
Sec. 2. Of the meaning 0/ Heb. viii. 1.
Ver. 1. Now of the things which ice have siwken, this is
the Sinn : We have such an high priest, uho is set on the
right hand of the throne of the majesty in the heavens.
The particle of connection whereby this verse is knit
to the former, is the conjunction of opposition, 61, com-
monly translated but, which is oft used as a mere sup-
plement ; and in that respect is here fitly translated
noiv. It is also used in the close of a point, after a
sufficient discourse thereupon ; as if one should say,
' But to insist no longer on this discourse, the short
sum of all is this.'
The word zs(pdXaiov, translated sum, is a diminu-
tive ; but in Greek and Latin ^ diminutives are oft
used in way of amplification.
This diminutive may be here fitly used, in that it
is but a small sum under which much is comprised.
The Greek word properly signifieth an head, or a
little head. But in all sorts of Greek authors it is
for the most part metaphorically used. It is put for
a sum of money. Acts xxii. 28.
Metaphorically taken, it signifieth three things.
1. The chiefest and most principal point in a dis-
course.
2. The main scope of a discourse, whereunto all
the particulars thereof tend, and whereat they aim.
3. A brief compendium and abridgment of a large
discourse ; a brief couching together of many parti-
culars in one sum.
In all these three respects the word may here fitly
be used ; for neither of them cross the other ; but all
agree with the matter follo\A ing. For that which the
apostle compriseth under this sum, which he accounts
a most principal point, and which as a mark he mainly
aimeth at, and is here in few words comprised, is this,
Christ the priest of the New Testament is a spiritual,
celestial high priest. He is not as the priests under
the law, external, terrestrial, occupied about outward
carnal rites, exercising and ending his function on
earth ; but a priest of a better covenant, exercising
his function in heaven.
1. This is the sum and substance of that long dis-
course which the apostle, in the former chapter, in-
sisted upon, and confirmed by many arguments.
2. This is that main scope and mark at which he
aimed throughout his whole discourse.
3. This is the chiefest point which, above all, he
would have the Hebrews to observe.
Quest. How can Christ's priesthood be accounted
spiritual and celestial, when his sacrifice was the body
and blood of a man, and he sufiered on earth ?
Ans. 1. Though he were a true man, yet he was not
man alone, he was God-man ; he ' offered himself up
by his eternal Spirit.' Thus was his sacrifice spiritual ;
the spiritual virtue and efficacy that it had came from
thence.
' Capituluin. 0 capitulum lepidissimum.
loG
GOUGE ON HEBREWS.
[Chap. VITI.
2. Though Christ began to execute his priestly
function on earth (for the works of services and
sufl'erings which belonged thereunto, must be done on
earth) ; 3'et after that, he ascended into heaven, there
to continue his intercession, which is also a principal
part of his priesthood.
B}' the way, take notice of this main point, that we
may rightly conceive Christ's priesthood, stedfastly
believe on it, and every way rightly esteem and use
it ; so shall we partake of the virtue and comfort
thereof.
These words, jV/' toT; y.eyo/xsvoic, of tlie things uhich
tie have xjwlai, have apparent reference to that which
he had in the former chapter delivered about the ex-
cellency of Christ's priesthood, so as this first clause
is a transition betwixt chapter and chapter, which the
apostle the rather useth,
1. To rouse up their attentions, lest by the former
long discourse they should be over-wearied.
2. To keep them from a loss, fi'om forgetting that
which he had before insisted upon. Much matter oft
confounds men ; such a transition revives them.
8. To move them to give the more diligent heed to
a matter that was of so much moment.
Teachers and instructors of others may hereby learn
to point out the main point that they intend. * Let
us hear the conclusion of the w^hole matter,' saith the
wise man, Eccles. xii. 13. ' These are the command-
ments which the Lord our God commanded to teach
you,' saith Moses, Deut. vi. 1. Our Lord Christ
compriseth the whole law under these two clauses,
' Thou shalt love the Lord thy God with all thine
heart, &c. Thou shalt love thy neighbour as thyself,'
Mat. xxii. 37-39. The apostle compriseth all under
this one word, ' love,' Horn. xiii. 8.
By such sums men's minds are held more attentive,
and brought better to discern the force of every reason
or argument. A good archer in having his eye
upon the mark while he is drawing the arrow, will
shoot the nearer to the mark. Thus, hearers by un-
derstanding the main scope of that that is taught them,
will be kept from roving and wandering in their minds,
and better discern that doctrine which is taught them.
There are many that only mark words and sentences
that are taught them, without heeding that scope and
main sum whereat the preacher aimeth. Thus mis-
takings many times arise, and a great part of that
profit which they might reap by that which is taught
them is lost.
The sum here intended is in general thus expressed :
* ^Ve have such an high priest.' Tliis hath reference
to Jesus, mentioned chap. vi. 20, and vii. 22. So as
here it is taken for granted, that Jesus is a priest, and
an high priest. See Chap. ii. 17, Sees. 172-175.
Uow we are said to have, lyjtinv', this high priest is
shewed. Chap. iv. 14, Sec. 83^
The word, roioHrov, translated stich an o??e, is here
so used as it was Chap. vii. 2G, Sec. 108.
In particular the said sinn is thus exemphfied, who
is set on the right hand, ttc.
The verb sxaOiai, translated is set, is the very same
that is used Chap. i. 3, and Chap. x. 12, in both which
places it is used actively, and translated he sat. For
the Father said to him, ' sit,' Ps. ex. 1, and he sat.
Of this act of sitting, of this kind of dignit}', sv 6sg/a,
on the rii/ht hand, of this amplification thereof, rou
'i)p6vou TT^g /MiyaXojauiiri:, of tlie throne of the majesty,
and of this particular place, h roT; ov^avoTg, in the
heiiveitf, see Chap. i. 3, Sees. 31-35.
This high transcendent description of the place where
our high priest exerciseth his function, doth much
commend his person, and his office, and sheweth what
just cause there is to have the one and the other in
high account, and confidently to expect whatsoever
may be expected from such a priesthood.
Sec. 3. Of Christ a minister.
Yer. 2. A minister of the sanctuary, and oj the true
tabernacle, uhich the Lord pitched, and not man.
In the former verse, the apostle sets out the excel-
lency of Christ's priesthood simply and plainlv, by the
supereminency of the place where he continueth to
exercise it. Now that he may more distinctly mani-
fest that therein Christ's priesthood far surpassed the
Levitical, he doth in this verse further insist on the
same point, but metaphorically, his metaphors being
taken from the places where those priests exercised
their function. The first is thus expressed, a minister
of the sanctuary.
The Greek word, XnrovByhg, translated minister, is
the same that was used, Chap. i. 7, Sec. 79, where it
was shewed that according to the notation of the
word, it setteth out one that is employed about public
services. The Hebrew word, D*mL^'D, whereunto
this Greek one answereth, is applied to priests, who
are styled ' ministers for the house of God,' Ezra viii.
17, and ' ministers of the altar,' Joel i. 13, and
' ministers of the Lord,' Joel ii. 17. It is here spoken
of Christ, so as Christ was a minister of those things
which belonged to his place. There is another Greek
word, didx-ovoc, which significth in general the same
thing, and in our English translated, minister, attri-
buted to Christ, Rom. xv. 8. He is expressly called
God's servant, Isa. xlii. 2. ' He took upon him the
form of a servant,' Philip, ii. 7 ; and thus he saith of
himself, ' the son of man came to minister.'
The work which he undertook required matters of
service and suflering. Therefore rather than that work
should not be done, he would become a minister to
do it.
Ohj. That which is here spoken of Christ is a
matter of dignity and authority. He is here set on a
throne of majesty, and that in heaven. Is he there a
minister ?
Aus. 1. This title may be here given him in re-
ference to his whole work fiom the beginning to the
Ver. 2.]
GOUGE ON HEBREWS.
157
end ; and because -while he began it on earth he was
properly a minister, the same title is still continued.
2. This title is here given unto him in reference
to the priests under the law ; that as they were minis-
ters of that sanctuary which belonged to them, so
Christ of that which belongeth to him.
3. The title minister hath reference to the work
done, which if it tend to the good of others, is counted
and called a service, not in reference to any subjection
or inferiority of the person that doth it, but merely in
reference to the good of others, to whom thereby
service is done. Thus the highest in a kingdom is
styled a minister, Rom. xiii. 4, and that, as the
apostle saith, ' for good,' even the good of others.
Of different kinds of service, see Domest. Dut. on Eph.
V. 21, Sec.
Our Lord Christ doth in this very thing set him-
self forth as a pattern unto us ; for when he had
shewed himself a minister, by doing a work of service
to his disciples in washing their feet, he maketh this
application, ' Ye call me Master and Lord : and ye
say well ; for so I am. If I then, your Lord and
Master, have washed your feet, ye also ought to wash
one another's feet. For I have given you an example,
that you should do as I have done to you,' John xiii.
13-15. This pattern of Christ sheweth that no man
ought to think himself too great to be a minister,
specially for doing good to others. The glorious
angels are ' ministering spirits sent forth to minister for
them who shall be heirs of salvation,' Hob. i. 11.
Magistrates, ministers, masters, parents, all of all sorts,
apply this.
Sec. 4. Of Christ a minister of the sanctuary.
The first particular place whereof Christ is here said
to be a minister is in English thus expressed, the
sanctuary, or word for word, holies. Of the notation
and meaning of this word holy, see Chap. iii. 1, Sec. 5.
The Greek word, rZv ayim, is ambiguous. It is of
the genitive case in the plural number, which com-
priseth all genders under one termination. Hereupon
some' take it in the masculine gender, and apply it to
■ persons; and thus expound it, ' a minister of the saints,'
because Christ, as a priest, presenteth their persons
and prayers to God, maketh intercession for them.
Others take it in the neuter gender, and apply it
to holy things ; namely, to those heavenly and holy
gifts which Christ dispenseth to the saints.
But this word is in this epistle frequently attributed
to the place where holy things were administered. I
find it eight several times thus used, as here, and
Chap. ix. 2, 3, 8, 12,24,25, and Chap. xiii. 11.
In like manner another word of the plural number,
and neuter gender, sirovodvia, is put for heaven. We
' Nonnulli, minlstrum Sanctorum ita intelligunt, ut
homines faciat sanctiores. — Theophilact. in loc. Quod Sanctis
ministratus misericordice multse est, et amoris magai, quem
nobis impendit. — Chrys. Ambr. Lyra. Dionys.
translate it 'heavenly places,' Eph. i. 20, ii. 6, iii.
10.
The word thus taken for a place is fitly translated
sanctuary. This is the title given to that place under
the law, where holy priests administered holy things,
Exod. XXV. 8.
It is here metaphorically used, and put for heaven,
whereof the sanctuary of the Jews was a type. Of it
the apostle thus saith, ' It was a figure for the time
then present.' And Christ by his own blood entered
in once into 'the holy place,' Heb. ix. 9, 12. The
word that is here is there also used, whereby we see
that heaven is metaphorically set forth thereby.
How Christ our priest is in heaven, was shewed.
Chap. iv. 14, Sec. 84.
Here we will consider how he is said to be a
' minister of this sanctuary.' Sanctuary is sometimes
indefinitely put for all those holy places wherein any
of the priests did any of their holy services, as Chap,
ix. 1, 2.
Sometimes again it is more restrictively used for
that most holy place whereinto the high priest only
went once a year, and this for distinction's sake is
called dyia, ayiuv, Heb. ix. 3, the holy of holies.
Our English translates it, ' the holiest of all.' The
doubled phrase, holy of holies, is an Hebraism, £^"tp
D'^Ei'lpn, sanctum sanctorum, Exod. xxvi. 38. I
take the word sanctuary here, in this restrictive sense,
for the most holy place, into which Christ entered after
he had oiiei-ed up his sacrifice, even into heaven.
Christ then is such a minister of this sanctuary, as
the high priest was a minister of the most holy place ;
and that in these particulars especially.
1. The priesthood was anointed, Exod. xxx. 30.
This ointment ran down from his head, to the skirts
of his garments, Ps. cxxxiii. 2. This was an outward
sign of his calling and gifts.
Thus Christ was anointed, Ps. xlv. 7. The Greek
name Christ, and Hebrew, Messiah, imply as much.
He was called, Heb. v. 5, and gifted for his work ;
John iii. 34, ' And of his fulness we all receive grace
for grace,' John i. 16.
2. The high priest was arrayed with rich and glori-
ous apparel, which is described, Exod. xxviii.
Thus was Christ arrayed with immortality, incor-
ruption, purity, majesty, and all manner of glory fit
for his place.
3. Among other things wrought by the art of man,
the high priest had in his breast-plate two things
called Urim and Thummim ; which, according to the
notation of the words, signify light and integrity,'
Exodus xxviii. 30, what kind of things they were is
not expressed.
By reason of their notation, they are applied by
' IIX ignis, lux, D''"11^? luces, T\'OT\ integritas, D^Ofl integrita-
tcs, Urim et Thumm'im signa erant quibus responsura divi-
nura dignoscebatur. Num. xxvii. 21, 1 Sam. xxviii. 6, Ezra
ii. 63.
158
GOUGE ON HEBREWS,
[Chap. YIII.
divines to that light of knowledge and integrity of
life which is required of ministers.
Christ the true high priest hath ' all the treasures
of wisdom and knowledge in him,' Col. iii. 2. llis
purity is set out to the full, Heb. vii. 26.
4. The high priest carried before him on his breast-
plate the names of the twelve tribes of Israel, Exod.
xxviii. 9, 10,
Christ hath the names of the whole church in con-
tinual remembrance, and presenteth them to his
Father, to be graciously accepted by him.
5. On the high priest's mitre in a plate of gold was
engraven, 'Holiness to the Lord,' Exod. xxviii. 30.
Two reasons are rendered hereof : one, that he might
bear (and so take away) the imperfections of their
best works ; the other, that he might make the
people acceptable to God.
In Christ were truly and properly accomplished
those things which were only tj-pified in and by the
high priest.
0. There were bells of gold on the skirts of the
high priest's cphod ; which with the least motion of
his body sounded.
Christ, by his intercession, maketh a continual pleas-
ing sound in the ears of God.
In these, and other like respects, may Christ be
said to be a ' minister of the sanctuary.'
All this is the more to incite us to take Christ for
our high priest, and so to use him; and that by oller-
ing up our prayers and praises in him, and to expect
acceptation from the Father through him.
Sec. 5. Of the tabernacle typifying Christ's body.
The other particular place whereof Christ is said
to be a minister, is thus expressed. The true taber-
nacle, &c. Herein the apostle hath reference to that
tabernacle which Moses was commanded to make,
Exod, xxvi. 1, &c. There it is largely described.
This tabernacle is that which is called Tgwr?; ay.r,vri,
the first tabernacle, Heb. ix. 2. This was the place
of God's worship till the temple was built. Then it
was carried into the temple and there laid up, 1
Kings viii. 4.
It is called exrjv^, a tabernacle, because it was made
as a tent, of such materials, and after such a manner,
as after it was set up might be taken down again,
and that without prejudice thereunto. It is differ-
enced from an house made of stone, brick, timber, or
other like substantial materials, which is set upon a
foundation, and remaineth firm and stable, 2 Cor.
V. 1.
In this did the priests offer incense, and did sun-
dry other services.
Great question there is about the meaning of the
word here. Some take the same thing hero to bo
meant that was before by sanctuary ; namely, heaven.
They say that heaven answereth to all the places
which were used by the priests under the law.
But questionless the apostle doth intend two dis-
tinct things by these two distinct places.
Others therefore do apply this to the body of
Christ, and that upon these grounds.
1. These two metaphors, sanctuary, tabernacle, are
thus better distinguished one from the other.
2. By this interpretation the ground of the apostle's
inference in the next verse concerning priests' sacri-
fices, is better cleared. For this tabernacle being
put for Christ's body, it sheweth what was the sacri-
fice which Christ oll'ered up, even his body. If the
sacrifice be not implied under this word, to what
shall it be applied ?
3. The body of man is in other places set down
by this metaphor of a tabernacle, 2 Cor. v. 1, 2 Peter
i. 13.
4. These two metaphors, sanctuary and tabernacle,
are elsewhere put for heaven and the body of Christ.
Note especially for this purpose. Chap. ix. 11, 12,
and withal mark the correspondency betwixt these
two places.
1. In both places both metaphors are expressed in
the same words.
2. The tabernacle is here said to be true; there to
be a 'greater and more perfect.' All in opposition
to the typical and earthly tabernacle in the law.
3. Here this tabernacle is said to be pitched, not by
man ; there, not to be made with hands.
4. Here Christ's body is implied to be the sacri-
fice of this tabernacle ; there, his own blood.
5. The body of Christ is set out in other places
by other metaphors like to this of a tabernacle ; as, by
the temple, John ii. 19 ; and by a way, Heb. x. 20.
6. As the sanctuary w'as a type of heaven, so the
tabernacle was a type of Christ's body. That this
may more evidently appear, I will endeavour to set
the correspondency betwixt that tabernacle and the
body of Christ.
1. God sanctified the tabernacle as a place to
dwell in, Exod. xxix. 44, 45. In Christ 'dwelleth
all the fulness of the Godhead bodily,' Col. ii. 9.
This phrase, the word sa-/.rivuiSi, dwelt among ns,
John i. 14, in the Greek seemeth to allude to the
tabernacle here meant : for it hath a notation from
the word tabernacle, and is thence derived.
2. God's glory was most conspicuously manifested
in the tabernacle. ' The glory of the Lord filled the
tabernacle,' Exod. xl. 34. But never was any place
so filled with the glory of God as the body of Christ.
' The Word was made flesh, and dwelt among us ; and
we beheld his glory, the glory as of the only begotten
of the Father,' John i. 14.
3. In the tabernacle, sacrifices, oblations, and in-
cense were oflered up, and all holy services performed.
So Christ in his body ofiered up his own sacrifice, his
prayers, and all his holy services, Heb. v. 7, and
X. 5.
4. To the tabernacle, the people brought all their
Ver. 2.J
GOUGE ON HEBREWS.
159
offerings, Levit. i. 3 ; so must we bring all ours to
Christ, Heb. xiii. 15.
5. The tabernacle sanctifieth all in it, Mat. xxiii.
17 ; so whatsoever is offered up to Christ, or from him
conveyed to us, is sanctified.
6. As the priests did tread upon the sanctuary, so
did Christ upon his body by his many sufferings.
7. The high priest entered through the tabernacle
into the most holy place, Exod. xxvi. 33 ; so Christ
by his body into heaven, Heb. ix. 11.
What use the Jews did make of their tabernacle, we
must make of Christ's body. As when they were near
the tabernacle they performed all their divine services
therein, so when they were far absent they would
turn their faces to it in pouring out their supplications,
Dan. vi. 10 ; so must we, now Christ is in heaven,
look up to him. He is the ' Beloved Son of God, in
whom he is well pleased,' Mat. iii. 17. There is no
other way to be accepted of God.
Sec. 6. Of Christ the true tabernacle which the Lord
pitched and not man.
Christ's body is here styled dXri^ivrj, the true taber-
nacle, not in opposition to that which is false or feigned,
but to that which is typical and ceremonial. Thus the
law and truth are opposed, John i. 17, as the shadow
and the substance. Thus the Father is said to seek
such worshippers as shall worship him in truth, John
iv. 23. Christ's body then is that tabernacle which
was shadowed at by the Jewish tabernacle. It is that
tabernacle wherein, and whereby, we, and all our ser-
vices, are sanctified and made acceptable to God. From
this that Christ said, he came ' to do God's will,' this
inference is made, ' by this will we are sanctified,
through offering of the body of Jesus,' Heb. x. 7,
10.
This shews the pre-eminency of the Christian church
above the Jewish church. We have the truth of their
types, the substance of their shadow. Should not we
have this truth in higher account than they had the
type, and should not we be more careful to make a right
use of this true tabernacle? The zeal of the Jews
about their tabernacle will be a witness against our
light esteem of the true tabernacle.
Yet further to commend this tabernacle unto us,
the immediate answer thereof is set down both affirma-
tively and negatively.
Affirmatively thus, luhich the Lord pitched. This
word 'i'7rn^s,Jixit ('jrriyvuu, compingo), pitched, in Greek,
signifieth to set a thing fast. A tabernacle being
made of linen cloth, and stretched out with cords,
was by pegs fast fixed in the ground. This doth our
English comprise under this \ioxdi pitch. Here both
making and setting up of this tabernacle is intended.
This negative phrase ohx, av^gwroj, and not man, is
added to shew a difference betwixt this tabernacle and
the tabernacle under the law, which was made by the
hands and art of man, Exod. xxxvi. 1, &c.
The affirmative and negative phrases, 'which the
Lord pitched and not man,' being applied to Christ's
body, have reference to his conception, which was not
as the conception of others, by any act of man, but
wondrously above the course of nature, he was con-
ceived by the Holy Ghost, Mat. i. 10. When the
Virgin Mary, upon the first message of conceiving in
her womb, and bringing forth this Son, said, * How
shall this be, seeing I know not a man ?' this answer
was returned by an angel, ' The Holy Ghost shall
come upon thee, and the power of the highest shall
overshadow thee,' Luke i. 31, iii. 35.
This negative clause, and not man, is added by way
of illustration and amplification, implying that this
true tabernacle was a work above human strain, and
that that which God doth immediately by himself,
is far more excellent than that which is done by the
ministry of man, Ps. viii. 3, and xix. 1, 2 Cor. v. 1,
Heb. ix. 11.
This immediate author and maker of Christ's body,
set down affirmatively and negatively, manifesteth a
great difference betwixt the typical tabernacle and this
true one, even as great as betwixt the immediate work-
manship of God and of man, yea, as great as betwixt
God himself and man.
This doth much amplify all the fore -mentioned duties
about this true tabernacle.
See more hereof, Chap. ix. 24, Sec. 121.
Sec. 7. Of the resolution and observations of Heb.
viii. 1, 2.
Ver. 1. Noil) of the things ichich we have spoken this
is the sum : We have such an high priest, icho is set on
the right hand of the throne of the majesty in the heavens;
2. A minister of the sanctuary, and of the true taber-
nacle, ivhich the Lord pitched and not man.
These two verses set out the places where Christ
exercised his priesthood. Hereabout two things are
observable :
1, The circumstances ; 2, the substance.
The circumstances are two :
1. The transition, in these words, the things which we
have spoken.
2. The sum of all, noiv this is the sum.
The substance is set out two ways : 1, simply ; 2,
typically. _
In the simple consideration two points are noted :
1, Christ's office ; 2, the place where Christ exer-
cised it.
Christ's office is,
1. Expressed, in this title high priest.
2. Amplified two ways :
(1.) By our right unto it, in this word ive have.
(2.) By his excellency, in this relative such.
The place where he exerciseth his function is,
1, Described; 2, named.
The place is described,
1. By Christ's abode there, u-ho is set.
160
GOUGE ON HEBREWS.
[Chap. VI IT.
2. By the dignity tlicro conferred on him. This is
set out two ways, under two metaphors.
1. On the riijht hand, namely, of God.
2. 0/the throne. This is ampliiied by the supreme
sovereignty of him that sits thereon, in this word
majesti/.
The name of the place is thus expressed, in the
heavens.
In the typical consideration two like points are set
forth :
1. Christ's ofEce, a minister.
2. Theplaces whereof he is a minister. These are two,
1, The xanctiiari/ ; 2, the tabernacle.
The latter is amplified,
1. By the kind thereof, true.
2. By the author, who is set down,
1. Alhrmatively, which the Lord pitched.
2. Negatively, and not man.
Doctrines.
I. Transitions are nsefid. The mention of things
spoken notes a transition. See Sec. 2.
II. It is useful to (jive the sum of a discourse. So
doth the apostle here. See Sec. 2.
III. Christ is an liijh priest. So is he here called.
See Sec. 2.
lY. Christ is a spiritual and heavoihj hif/h priest.
This is the main sum of these two verses. See Sec. 2.
Y. Christ is such an hii/h priest as none ever irus or
can he like him. This word s«c7i intends as much.
See Chap. vii. 20, Sec. 108.
YI. Christ remains our priest before God. This act,
is set, in reference to the place here set down, giveth
proof hereof. See Chap. i. 3, Sec. 31.
YII. Christ as our priest is inferior to the Father.
VIII. Christ as our priest is advanced above all crea-
tures. These two last doctrines are couched under
this phrase, at the riyhl hand. See Chap. i. 3, Sec.
83.
IX. Christ as our priest is a king. He is set on a
throne. See Chap. i. 3, Sec. 32.
X. God is a supreme sovereicjn. God is comprised
under this title, the Majestu, which implieth supreme
sovereignty. See Chap. i. 3, Sec. 32.
XI. The highest heaven is the place ivhere Christ
cxerciseth his priesthood. See Chap. iv. 14, Sec. 84.
XII. Christ is a minister. Thus much is here
plainly affirmed. See Sec. 3.
XIII. Tlie most holy place typified heaven. That
was it which is here called sanctuary, which was a
type of heaven. See Sec. 3.
XIY. Christ is a minister of heavenly ihinys. He
is a minister of the true and heavenly sanctuary,
wherein all things are spiritual and heavenly. See
Sec. 4.
XY. The Jew:,' tabernacle teas a type of Christ's body.
Thereupon Christ's body is styled the true tabernacle.
See Sec. 5.
XYI. Christ's human nature uas tlie immediate ivork
of God. This phrase, which the Lord jntched, hath
reference to Christ's body. See Sec. 6.
XYII. God's workmanship is far more excellent than
jnan's. To demonstrate thus much this negative is
added, and not man. See Sec. G.
Sec. 8. Of the meaning of the former part of the
third verse.
Yer. 3. For every high priest is ordained to offer
gifts and sacrifices: wherefore it is of necessity that this
man have somewhat also to offer.
This causal particle yds, for, sheweth that this
verse is added as a reason of that which goeth before.
The main and general point was, that ' Christ is a
minister of the sanctuary and true tabernacle,' where-
by is intended that Christ did such things as belonged
to that sanctuary and tabernacle. Among other things
this was an especial one, to oflfer a sacrifice. This he
here proveth, from the general to a particular. Every
high priest, crag ap^n^'sug, is ordained to offer tip gifts
and sacrifices. Therefore Christ, the great high priest,
was also ordained to that end.
Quest. AVhat sacrifice is mentioned in the former
verses? for this proof seemeth to intend a sacrifice
that Christ should ofler up.
Ans. 1. This phrase, minister of the sanctuary and
tabernacle, intendeth a sacrifice ; for it was one part
of the ministry of the tabernacle to oflfer sacrifices.
Ans. 2. The tabernacle was a t3*pe of Christ's body,
so as to be a minister of the tabernacle was in the
truth to ofler up his body. And it is expressly said
that ' he oflered up himself,' Chap. vii. 27.
Obj. The tabernacle was the place where sacrifices
were offered up. How, then, can it be put for the
sacrifice itself?
Ans. The same metaphor may in divers respects be
applied to divers things, and the same truth and
substance may be set out by divers types, rites, and
figures. Though shadows, types, rites, and figures
were divers things, one difierent from another, 3'ct one
and the same truth may answer to them all, namely,
in divers and different respects. Thus one and the
same Christ is the sacrifice, the altar, and the priest.
The sacrifice as man, who was oflered up ; the altar
as God, who sanctified the sacrifice ; the priest as God-
man, who oflered the one upon the other. One and
the same Christ was also the truth and substance of
the ark, the mercy-seat, the incense, the shew-bread,
the tables, the lights, and of other t3-pes used under
the law. The same Christ was also the truth and
substance of Noah's ark, of the cloud that covered the
Israelites in the wilderness, of the pillar of fire, of
manna that fell from heaven, of the water that came
out of the rock, and of other like types. So also he
was the truth and substance, both of the tabernacle,
as it was a place for sacrifices, and also of the sacri-
fices therein. In what respects the tabernacle typified
Christ's body is shewed, Sec. 5. That Christ's body
Ver. 4-.]
GOUGE ON HEBREWS.
161
was a sacrifice, is evident by this phrase, * We are
sanctified through the ofiering of the body of Jesus,'
Heb X. 10.
The several branches of the first part of this third
verse have been handled before. Of Christ an high
priest, see Chap. ii. 17, Sec. 172, &c. Of ordaining
an high priest, see Chap. v. 1, Sec. 3, where the very
word, -/.aOisraTai, of this text is used.
Of the difierence betwixt hchoa n y.ai ^vaiag, gijts
and sacrifices, see Chap. v. 1, Sec. 7.
Of offering, v^oGips^iiv, gifts and sacrifice, see Chap.
V. 1, Sec. 6.
A special point here intended is, that Christ did
that for which he was ordained. The force of the
apostle's argument resteth hereon ; because every
high priest is ordained to offer sacrifices, the apostle
inferreth from thence that Christ did ofler a sacrifice.
He taketh it therefore for granted, as a point not to
be denied, that Christ did that to which he was
ordained. Herein he shewed himself ' faithful to him
that appointed him.' See Chap. iii. 2, Sec. 32, and
Chap. vii. 13, Sec. 73.
Sec. 9. Of the meaning of the latter part of the
third verse.
From this general proposition, every high priest is
to offer sacrifice, the apostle inferreth this consequence,
It is of necessity that Christ have somewhat to offer. He
here taketh that for granted, which he had before
proved, that Christ was an high priest ; thereupon he
inferreth that he must do what every high priest is
ordained to do.
Of this consequence see the former section, where
is shewed what sacrifice Christ ofiered up, even his
own body.
This illative conjunction okv, wherefore, implieth
a consequence. Hereof see Chap. ii. 17, Sec. 166.
The apostle enforceth his consequence by a neces-
sity thus, avayKaTov, it is of necessity.
Necessity and impossibility are contrary each to
other.
That properly is necessary that ever was as it is,
and cannot be otherwise.^ For example, it is neces-
sary that God be one, and it is necessary that the one
God be distinguished into three persons.
On the other side, that is impossible which never
was, is, or can be. See Chap. vi. Sec. 38.
In common use, things are said to be necessary
upon a supposition of some other thing. Thus, upon
supposition of that course which God had set down
for rejecting the Jews, namely, their rejecting of the
gospel first, it was necessary that the word of God
should be first spoken to them. Acts xiii. 46. For
how could they reject that which was not offered and
tendered unto them. Thus also, upon supposition
' ' AvayKaTov to fit) WBi^ofiivov aX\u; \x-'* — Arist. Poet. I.
Non iiecessariura absolute potest dici necessarium ex suppo-
sitione. — Tho. Aquin. part i. q. 219, art. 2, conclus.
Vol. II.
that there are sundry good uses of good works, the
apostle saith, ' Let ours learn to maintain good works
for necessary uses,' Titus iii. 14. Thus here, upon
supposition of that order which God in wisdom had
set down for our redemption, namely, by a ransom,
and upon supposition of Christ's undertaking so to
redeem man, and thereupon to be a high priest, it was
' necessary that he should have somewhat to offer.'
This necessity, resting upon that which Christ vo-
luntarily undertook, sheweth that he bound himself
to offer himself for our sins. Of Christ's binding
himself for our good, see Chap. ii. 17, Sec. 166.
Of the Greek pronoun toutov, translated this man,
see Chap. vii. 4, Sec. 31.
This word ri, somewhat, implieth somewhat else
than what other priests offered up.
What that somewhat is which Christ must have to
offer, namely, himself, his own body, is shewed in the
former section.
Of this word -j^oOiv'syTiri, to off'er, see Chap. v. 1,
Sec. 6.
Sec. 10. Of Christ's not being a priest on earth.
Ver. 4. For if he were on earth, he should not be a
priest, seeing there are 2^riests that offer gifts according
to the law.
As in the former verse, the apostle proved that
Christ offered up a sacrifice, and that of another kind
than the legal priest did ; so here in this verse, he
proveth that he had another place to exercise his
priesthood in than the legal priests had.
Here also is prefixed the causal particle ya^, for,
which declareth this verse to be a reason of that which
goes before. Now this hath reference to the first
verse, where that high place wherein Christ exerciseth
his priesthood is described and manifested to be heaven.
The apostle's argument is drawn from a distribu-
tion of two places, which only are fit for executing a
priesthood, which are heaven and earth. The full
force of the apostle's argument may be manifested by
a disjunctive syllogism, thus,
Christ's priesthood must be exercised in heaven or
on earth ;
On earth it could not be. Therefore it must be in
heaven.
This argument taketh it for granted, that Christ
was an high priest.
The assumption, that Christ exercised not his priest-
hood on earth, is proved in this verse. Upon that
proof it necessarily followeth, that heaven must be the
place of Christ's exercising his priesthood.
Obj. Christ did offer himself up a sacrifice here on
earth, but that was a principal part of exercising his
priesthood.
A)is. 1. The apostle here speaketh of the full exe-
cution of his whole priesthood. Thereunto belonged
his continual intercession, as well as the oblation of
himself; now that intercession must be made in
L
I(i2
GOUGE ON HEBREWS.
[Chap. VIII.
hesiven at God's right hand. This was typified nnder
tlie law, for it was not sufficient for the high priest to
oiler sacrifice in the tabermicle, but he must also enter
into the most holy place, there to appear before the
mercy-seat ; Christ was the true high priest, who
must in truth do what the other in type did. Had
Christ done no more than ho did on earth, he had not
lecn a full and complete high priest, but only in part.
2. Though the external act of Christ's ofiering up
his body on the cross were on earth, yet the internal,
spiritual, and eternal vigour thereof was from above,
even from heaven. The shedding of Christ's blood
on earth was to man's eye but as the shedding of
another man's blood ; the expiation of sin wrought
thereby was a divine and heavenly work, the work of
his divine and heavenly Spirit : ' Through the eternal
Spirit he otfered himself,' Heb. ix. 14.
Christ was on earth but a short time, Heb. v. 7.
In heaven he is for ever. He came to earth that he
might shed his blood for a sacrifice, which in heaven
he could not have done ; and on earth he shed his
blood, that thereby he might enter into heaven, Heb.
ix. 12, and so make a passage for us. To conclude
this point, though Christ's priesthood was in an
external act begun on earth, yet the continuation,
consummation, and full accomplishment, airoriy.ieij.a,
of all is in heaven, and thereupon the apostle's posi-
tion is true and sound, ' If he were on earth, he should
not be a priest.'
The things which appertain to Christ's priesthood,
for which he was ordained, are heavenly, such as on
earth could not be accomplished ; as to appear before
the throne of the divine Majesty, to present the per-
sons and services of the elect to his Father, and to
prepare places for them in heaven. •
This atibrds a clear demonstration against the sup-
posed popish priesthood, for the apostle's argument
lieth directly against them. If they be on earth, they
are no priests ; but on earth they are, from earth they
arise, on earth they continue, to earth they do return ;
and by their own confession, they are no priests
longer than they are on earth, therefore by the apostle's
conclusion, they are no priests at all. The reason
which the apostle renders in the latter part of this
verse, makes strongly against them, for all true priests
on earth must offer gifts according to the law, but
popish priests cannot say, that they have gifts to ofier
according to the law.
This is the rather to be noted, because they much
brag of their priesthood, and make it such a note of
the true church, as they deny our church to be a true
church, because it hath not a priesthood on earth.
For us it is sufficient that wo have a priest in heaven.
As for their priests, they are here by the apostle so
proved to be no priests, as they shall never be able to
answer his argument.
For our parts let not us he like those who * seek
the living among the dead ;' let us not seek for the
benefit of Christ's priesthood here on earth ; let the
eye of our faith pierce into heaven, and there behold
our priest at God's right hand, and there seek for the
benefit of his intercession, and seek to enter into
heaven where Christ is, and where he hath prepared
a place for us.
Sec. 11. Of the different places of Christ's and the
legal priesthood.
The apostle in the latter part of the fourth verse
proveth this assertion, that Christ is no priest on
earth, because he hath not that warrant for a priest-
hood on earth, which they who were priests on earth
had, in these words, ' Seeing that there are priests
that ©O'er gifts according to the law.'
By priests he here meaneth Aaron and his posterity,
who were the only true lawful priests, to continue one
after another on earth.
Under //(/its synecdochically are comprised all manner
of sacrifices, and all things else that were to be ofi"ered
up by legal priests. See Chap. v. 1, Sec. 7.
By low, y.ard rov v6/mv, he meaneth that ceremonial
law which appointed who should be priests, and what
they should do. See Chap. vii. IG, Sec. 80.
There was no other law that was ever given by God
concerning priests on earth ; therefore the apostle's
argument is sound and pertinent. His argument may
be thus framed :
Priests on earth must ofi'er gifts according to the
law ;
But Christ is not a priest that oficreth gifts accord-
ing to the law ;
Therefore Christ is not a priest on earth.
The manner of bringing in this argument, thus, seeing
that there are priests. See., or word for word, there
heing priests, &c., sheweth, that Christ's priesthood
and the legal priesthood cannot stand together, they
cannot be both in one place. They are not granted'
upon the same law, they have not the same oflerings,
they are not of the same order. Christ was the truth
and substance, the others but types and shadows.
It is therefore a most incongruous thing to make a
mixture of the rites of the law, with the truths of the
gospel. There were divers in the apostle's time that
much troubled the church herewith. The first Chris-
tian council made an express canon against them,
Acts XV. 24, &c.
The apostle is very zealous against such, Gal. v.
2, 4, 12. Yet is this dangerous and pernicious error
revived in our days.
The main opposition betwixt Christ's and the legal
priesthood being about the place, one in heaven, the
other on earth, giveth us to understand, that there is
as great diflerence betwixt Christ's priesthood and the
priesthood under the law, as betwixt heaven and earth.
For the priesthood is to be esteemed according to the
place where it is exercised.
' Qu. ' grounded,' or ' grafted '? — Ed.
Ver. 5.]
GOUGE ON HEBREWS.
163
The different ends of both do demonstrate as much.
The ends of Christ's priesthood are spiritual and
heavenly happiness, as to purge away sin, to reconcile
us to God, and to bring us to heavenly happiness.
The ends of their priesthood were external and legal,
as to take away legal uncleanness, to admit them to
the sanctuary, to make their sacrifices accepted. They
were indeed types of the things that Christ did, but
they themselves neither did nor could effect what
they typified.
This discovereth their folly, who so doat on ex-
ternal rites, as they neglect thereby spiritual truth.
They do herein prefer earth before heaven. This not
only the Jews do, but also papists, whose whole wor-
ship consisteth in external, carnal, earthly rites, which
are either Jewish or worse. Hereof see more, Chap.
vii. 16, Sec. 82.
The mention which the apostle maketh of gifts that
the legal priests offered according to the law, inti-
mateth that Christ had no such gifts appointed by any
law for him to offer ; so as there was nothing for him
to offer but himself ; whereof see Chap. i. 3, Sec. 29.
Sec. 12. 0/ j^i'issts serving to an example and sha-
dow.
Ver. 5. Who serve unto the example and sliadou; of
heavenly things, as Moses was admonished of God when
he was about to make the tabernacle : for, See {saith he)
that thou make all things according to the pattern
shewed to thee in, the mount.
The apostle in this verse proceedeth yet further to
prove that Christ was not such a priest as the legal
priests were. The argument which here he useth
putteth as great a difference betwixt them as hath
been put. The difference is as great as betwixt the
substance and shadow, the truth and type. For of
the legal priests he saith, ivho serve unto the example
and shadow of heavenly things ; but under those
heavenly things he meaneth Christ himself, and such
things as appertain unto him, who was the substance
of the aforesaid shadow.
This relative ohmg, who, hath reference to those
who are described in the latter part of the former
verse, styled priests * that offer gifts according to the
law.' These were legal priests.
The Greek verb Xar^svouai, translated serve, is in
the New Testament always used to set out divine and
religious service. It is sometimes translated to wor-
ship, as Acts xxiv. 14, Phihp. iii. 3, Heb. x. 2. It
is applied to the act of idolaters in serving their idols,
as Acts vii. 42, Rom. i. 25. But that is by reason of
the esteem which idolaters had of that service which
they performed to idols. They esteemed it to be a
divine and religious service.
According to the composition of the word XargsCw,
componitur ex "ka, particida extensiva, et r^iu tremo, it
signifieth to serve with fear or trembling. Thus it im-
pheth an awful respect to him who is served. To
express this sense of the word, the apostle addeth
thereto the qualification, ' with reverence and godly
fear,' Heb. xii. 28.
There is a noun, Xar^sla, hence derived, which is
translated divine service, Heb. ix. 1.
The verb here used implieth the manner of their
observing the legal ordinances, even with an awful
fear ; circumspect lest they should ofiend.
This was their duty, wherein they failed, who other-
wise performed those legal services. Hereupon we
are exhorted to ' serve the Lord with fear, and rejoice
with trembling,' Ps. ii. 11. On this ground the whole
service of God is comprised under this word fear,
Ps. xxxiv. 11.
If they so served unto the shadow, how should we
serve to the heavenly things themselves '?
One thing whereunto they served is here translated
example, h-johir/ixa. Of this word, see Chap. v. 11,
Sec. 66.
Example here signifieth such a pattern as was set
before them to direct them, and to shew what they
should do. Hereof see more. Sec. 13.
The other word, cx/a, shadow, properly signifieth
a representation of a bodily substance ; as of a man,
Acts v. 15 ; and of a tree, Mark iv. 32.
Because legal ordinances and rites were representa-
tions of evangelical, spiritual, and celestial truths,
they are called shadows here, and Chap. x. 1, and
Col. ii. 17. For,
1. Shadows are not substances, but mere represen-
tations thereof.
2. Shadows do but darkly represent the substance.
3. Shadows are external and visible.
4. Shadows have no substance of themselves, but
are mere accidents ; what they are, is in reference to
the body, whereof they are a shadow.
5. Shadows are fading and transitory.
Thus were the legal types mere representations, and
those dark ones and external, having no substance of
themselves, and were all transitory.
6. A shadow doth fitly and proportionably resemble
the body, in head, arms, back, legs, and feet ; so did
God ordain fit types to set out Christ in all things that
were meet then to be known ; one thing by one type,
another by another.
By this it appears what kind of service it was that
the priests under the law performed. Even a service
about an example and pattern that shewed glorious
and excellent things, things that made men perfect
and happy ; but those examples had not those excel-
lent things in themselves : they were but external, ob-
scure, vanishing shadows of them. In this respect
their service was answerable to the law whereon it
depended, carnal. See Chap. vii. 16, Sees. 81, 82,
and Chap. iv. 8, Sec. 50.
Sec. 1^. Of the heavenly things shadoived out by types.
To prevent a disesteem of the fore-mentioned ser-
H\i
GOrOK ON IIKBREWS.
[Chap. VIII.
vices, and to show that they had weicihty ends and
uses, the apostle sets down that substance, whereof
the}' were an example and shadow, in these words, riv
irrov^avi'ujv, heavenly things. Of the emphasis of this
compound word, see Chap iii. 1, Sec. 15.
Under heavenly things are comprised Christ him-
self, his natures, offices, actions, sufterings; his coming
into the world, living in the world, and going out of
the world ; his death, burial, resurrection, r.scension
into heaven, intercession, and all things that he did,
undertook, endured, and still coutinueth to do, for man's
full redemption and eternal salvation. See Chap,
vii. 8, Sec. 25.
These were the things which God first shewed to
Moses on the mount ; and then appointed a taber-
nacle to prefigure his body, and coming into the
world : a candlestick and Lamps, to manifest him to
be the light of the world ; a table, to shew that Christ
was the means of that communion •which we have
with God ; great vessels for water, to declare that
Christ was the means of washing us from our filth ;
the most holy place, to shew that heaven is the place
where Christ appeareth before God for us ; the ark,
to shew that Christ is the cabinet wherein are trea-
sured up all God's precious things; the mercy-seat, to
demonstrate Christ to be the means of obtaining all
mercy from God ; a priest, to shew that Christ is for
us in things appertaining to God ; sacrifices, to mani-
fest that Christ is the means of expiating our sins ;
incense, to shew that by Christ our prayers are made
acceptable unto God; the altar, to manifest the divine
nature (of Christ, whereby his sacrifice, intercession,
and all that he offereth up for us, are sanctified, and
made meritorious and acceptable for us. Because no
one type, or rite, could set forth Christ in all his excel-
lencies and undertakings for us, there were many types
ordained, one to set forth one thing, another, another.
Ohj. That which was shewed to Moses in the mount,
is in the latter part of this verse styled a type, in this
phrase, xaru rlv rvrrov, accorclinrj to the 2^0-t'tern, or type.
How, then, could that which was shewed to Moses be
the substance ?
Am. 1. The substance might first be shewed to him,
and then a type or shadow answerable thereunto, and
fitly resembling the same.
2. The Greek word ruTo? doth not always signify (as
the letters sound) a type, which prefigures a thing to
come ; but also a pattern (as our English hath hero
well translated it) ; a pattern or ensample, to make,
form, or order another thing by it. In this sense is
this word oft used in the New Testament ; thus, ' ye
were ensamples,' t-uctou;, 1 Thes. i. 7, ' to make our-
selves an ensample,' r-lrrov, 2 Thes. iii. 9. So 1 Tim.
iv. 12, Titns ii. 7, 1 Peter v. 3. Herein a metaphor
is comprised, taken from painters or limners, who
have their patterns before them, and so set their ej'e
upon that pattern, as they draw their picture every way
like the pattern.
If, as many think, the example of things which God
commanded Moses to make, Exod. chap, xxv., &c., were
most the heavenly things themselves, then would
things earthl}', as those examples were, be heavenly.
For the tabernacle, most holy place, ark, merc3'-seat,
altar, and other types, were all of earthly things, and in
regard of their matter earthly ; but the heavenly
things here intended were of another kind, even such
as were before mentioned concerning Clirist ; for * the
body is of Christ,' Col. ii. 17, and by God's making
known to Moses, both Moses, and others by his in-
struction, might understand what the legal types pre-
figured and set forth unto them.
Herein consisteth the excellency of the legal types,
which, though they were in themselves but examples
and shadows, as vk'as shewed in the former section,
yet they were examples and shadows of heavenly
things ; they were 'patterns of things in the heavens,'
Heb. ix. 23 ; and * a shadow of good things to come,'
Heb. X. 1.
1. God ordained them to be shadows of heavenly
things, to shew that he delighted not in mere external
and earthly things. ' Will I eat the flesh of bulls, or
drink the blood of goats ?' saith the Lord, Ps. 1. 13.
And again, saith Christ to his Father, ' Sacrifice and
oftering thou didst not desire,' &c., Ps. xl. 6. See
Chap. iv. 8, Sec. 49.
2. He so ordained them, to raise his people's minds
to heaven, the proper place of God's glory, the place
where Christ himself is, and whither he will bring all
his saints in their time, and so make them set their
hearts upon spiritual and heavenly things, set forth
unto them by the external types. See Chap. iv. 8,
Sec. 50.
1. This giveth a demonstration of their erroneous
opinion, who think that the legal rites were for no
other end than to keep people's minds occupied about
those things, so as they should not hunt after mere
inventions of men. I will not deny, but that for this
end they might be instituted, but I deny that that was
the only or principal end of instituting them ; that
is but a childish end in comparison of that high and
heavenly end fi)r which thoy were principally ordained.
They were as mirrors or looking-glasses to represent
to God's people the heavenly things before mentioned ;
they were as steps or stairs to raise them up to some
sight of those heavenly things. They who knew the
right end and use of them discerned heavenly and
divine matters in them, and were thereupon moved to
aspire after those heavenly things, and to place their
confidence on them. Thus, though they could not in
themselves justify, sanctify, and make perfect those
who used them, yet they pointed out the means
whereby all those things might be done. People were
taught thereby to rest on Christ, and how to carry
themselves towards Christ.
2. The heavenly things whereof the legal types
were a shadow, give unto us just occasion to acquaint
Ver. 5.]
GOUGE ON HEBREWS.
165
ourselves with the legal shadows and types, and to
search after such heavenly things as they set forth.
Thus will they be of singular use to us. This is one
end why God by his providence hath caused them to
remain upon such a record as is reserved to our days,
and shall continue to the end of the world.
3. It is in this respect good pains which they have
taken, who have endeavoured distinctly to set out the
spiritual truths of those types, and the heavenly sub-
stances of those shadows. It will be worth our pains
to use all the means and helps we can for finding out
the heavenly matters intended under them.
How the mysteries of types may be found out, see
Chap. iv. 8, Sec. 50.
Sec. 14. Of the meaning of these words, 'as Moses ivas
admonished of God ivhen he was about to make the
tabernacle.^
To shew that the legal priests had good ground to
serve, as hath been before shewed, the apostle thus
expresseth their warrant, as Moses was admonished, &c.
Of Moses, see Chap. iii. 2, Sec. 37.
Moses was the man whom God chose first to make
known his mind unto, that he might declare to priests
and others what they should do according to the
mind of God ; so as what Moses delivered unto them
from God was as delivered by God himself.
One special ground of God's making his mind
known to Israel by Moses was, because they were not
able to endure God's speaking unto them immediately
by himself ; and thereupon they themselves desired
that God would speak unto them by Moses, and pro-
mised to hear and do what God should speak unto
Moses, Deut. v. 27 ; so as God's word delivered by
his ministers is to be received as from God himself.
For this the apostle commends the Thessalonians,
1 Thes. ii. 13. Christ himself saith that he that re-
ceiveth such as he sends, receiveth him, yea, receiveth
his Father, John xiii. 20.
The practice of the legal priests is a good pattern
for all sorts of people to do as their ministers shall be
admonished of God.
The warrant that Moses had to deliver to the priests
what he did, is thus expressed, ' was admonished of
God.' This phrase, of Gud, is not expressed in the
Greek, but well added by our English ; for the em-
phasis of the Greek word intendeth as much.
The verb xiy^oriiXidTicrai, here used, signifieth an
answer, or warrant, or word from God.
The active, p^g?)/iar/^w, is applied to him that de-
livereth to others what he hath received from God,
or that speaketh by divine inspiration or revelation,
lieb. xii. 25.
The passive is used of such as are warned, ad-
monished, or spoken unto by God,' as the wise men,
' x^nfi.urilofi.a.i, x^iftari^tr^Ki Is dicitur, quem Deus suo
coUoquio dignatur. — Bud.
and Joseph, Mat. ii. 12, 22 ; and Noah, Heb. xi. 7 ;
and Cornelius, Acts x. 22.
A participle, Ki^^rjfiarig//.svov, derived from this
verb, is put for the thing that is revealed by God,
Luke ii. 2Q.
A noun, ^erifiaTtsfibg, of the like kind is put for the
answer of God, Rom. xi. 4.
The Latins call such a kind of answer oraculum, an
oracle.
The word of this text is for the most part used of
things sacred, future, and made known by God him-
self.
This warrant, whereupon Moses instructed the
priests and people, gives us to know, that ministers of
God must deliver to people that which they receive
from God, they must deliver that, and nothing but
that. This was a part of Moses his faithfulness, for
which he is commended. Chap. iii. 2, Sees. 39, 40.
See The Whole Armour of God, treat, iii. part vii. ; of
prayer, on Eph. vi. 19, Sees. 180, 181, &c.
The time wherein Moses was thus admonished of
God is thus described, ' when he was about to make
the tabernacle.' This is meant of that time wherein
he was forty days with God on the mount, and there
received directions for the ordering of God's worship,
Exod. xxiv, 18. Of the Greek word translated to
make, see Chap. ix. 6, Sec. 38.
Mention is here made of the tabernacle, because
that was the place of God's worship. By a synec-
doche all those things which God gave in charge to
Moses to be made concerning his worship are comprised.
Of the word tabernacle, see ver. 2, Sec. 5.
This mention of the tabernacle, whereabout Moses
received directions from God, giveth proof that war-
rant must be had from God for his worship, and for
such things as concern it. See Chap. vii. 14, Sec.
76.
Sec. 15. Of special heed to a special charge.
That which he had before said of Moses being ad-
monished of God, he here proveth by a divine testi-
mony.
That the testimony is brought in for a proof, is
evident by this causal particle ya^, for.
The divine testimony is first generally hinted in
this word (pria}, he saith, and then particularly expressed
in the words of Scripture.
Though there be no antecedent set down where-
unto this relative, he, may have reference, yet the
very words which are recorded to be uttered by God
to Moses, Exod. xxv. 1, 40, being expressed, we are
thereby given to understand, that God was he that
gave the charge that was here set down ; so as it is a
divine testimony.
Of the force of a divine testimony, see Chap. i. 5,
Sec. 46.
Of tlie manner of quoting Scripture without naming
author, book, chapter, or verse, see Chap. ii. 6, Sec.
166
GOUGE ON HEBREW?.
[Chap. VIIT.
50. Of this phrase, hr sniih, see Chap. xiii. 5, Sec,
G!).
The charge hero given to Moses is enforced with
this special item, osa, ser, whorehy God would have
him know that things particularly' and expressly en-
joined by God, are with more than ordinary heed to
be regarded. A like item to this purpose did God
give to Moses when he sent him to Pharaoh, ' See
that thou dost all those wonders,' Sec, Exod. iv. 24.
So much is intended under this phrase, 'In all things
that I have said unto you, be circumspect,' Exod.
xxiii. 13.
1. An especial account shall be exacted of such
things as are in special manner enjoined.
2. By our diligence and care in them, we shall give
the greater evidence of our due respect to our Lord.
We ought therefore in such cases to rouse up our-
selves, and to put on ourselves unto greater forward-
ness and dihgence. Where the apostle saith, 'above
all take the shield of faith,' Eph. vi. IG, he doth the
more stir us up to labour after it. This is not to make
us negligent in other points, but to make us more than
ordinarily conscionable in that which is so pressed.
If a master give many things in charge to his servant,
and set a special item on one, saying, See that you do
this, doth he give his servant any just occasion to
neglect the other ?
On this ground wc ought with greater conscience to
attend the duties of our particular places, for they use
to be pressed with special items and great earnestness,
thus, ' Let the wife see that she reverence her husband,'
Eph. V. 33. With much earnestness doth the apostle
press upon Timothv the duties of his particular calling,
1 Tim. iv. 15, 1G,"2 Tim. iv. 2, 5.
Sec. 16. Of doing all things vhich God givcth in
charge.
The substance of the charge which God gave to
Moses is that he do what God enjoined to be done,
which was, '^roirjarjc, to make the things shewed unto
him.
This word wake must here bo taken mctonymically,
for procuring or causing to be made. For Moses
called ' Bezaleel and Aholiab, and every wise-hearted
man, &c., to come unto the work to do it,' Exod.
xxxvi. 2. Thus God sitid that ' Solomon should build
an house for his name,' which yet Solomon did not
with his own hands, but caused it to be done, 2 Sam.
vii. 13. In like manner it is said, 'The hands of
Zerubbabel have laid the foundation of this house :
his hands shall also finish it,' Zech. ir. 9 ; yet he pro-
cured others to do it. Of Christ it is said that ' he
made and baptized more disciples than John, though
Jesus himself baptized not, but his disciples,' John
iv. 1, 2.
This metonymy hath an emphasis, and implicth that
they who have the charge of a work must be as careful
to see it well done by others as if they did it them-
selves with their own hands ; for God will exact an
account of them to whom he giveth the charge ; and
the defaults and defects of the workmen shall be laid
to the charge of them that set them on work. In-
stance Saul, 1 Sam. xv. 13, &c.
The general point here to be observed is this : God's
charge is to be fulfilled. In this case Christ laid a
?««s<upon himself, saying, ' I must work the works of
him that sent me,' John ix. 4 ; and his apostle a
necessity : ' Necessity,' saith he, ' is laid upon me ;
yea, woe is unto me if I preach not the gospel,' 1 Cor.
ix. 16.
1. God is an high supreme Lord, to whom wc all
owe obedience.
2. God hath power to call us to account, and so he
will do. Mat. xxv. 19, Luke xvi. 2.
It well becomes them who take God for their Lord,
and would be accounted his servants, to take notice of
that charge that the Lord layeth on them, and to make
conscience of observing what he requireth.
There is a word of extent, Tc/'vra, all things, added by
the apostle, which is not in the Hebrew, yet neces-
sarily intended. Thus sounds the charge in Hebrew,
' Look that thou make them,' Exod. xxv. 40. This
indefinite relative, thon, hath reference to everything
that God had showed IMoses in the mount. Such an
indefinite proposition is equivalent to a general. As
to make clear the full sense of an inhibition, Christ in-
serted this exclusive particle onlg. Compare Deut. vi.
13 with Mat. iv. 10. So the apostle here, to make
clear the fall meaning of this admonition, addeth this
general adjective all things. Hereby he expressly
teacheth that every particular which God appointed to
be done must answerably be done.
The three reasons which an apostle rendereth for
keeping the whole law, James ii. 10, 11, may be ap-
plied to this point.
1. The author of the law, who is one, ' for he that
said. Do not commit adultery, said also, Do not steal.'
So the same Lord that giveth one part of a charge,
giveth also the other. Now, if a man observe one
part, and observe not every part, he is a transgressor
of his will who gave the whole charge.
2. The nature of the law, which consisteth of many
links, insomuch as he that breaketh one link breaketh
the whole chain, which is made up of those links. So
is a charge that consisteth of many particulars.
3. The guilt of the law, which extendeth to every
single transgression ; for he that oflfendeth in one
point is guilty of all. So it is in every charge that
God giveth, consisting of several branches.
They who make conscience of doing anything which
God enjoineth, must learn hereby to make conscience
of everything, and to add unto some things all things.
The apostle's good conscience was extended to all
things, Heb. xiii. 18. Herein lieth a main difierence
between a renewed spirit and a spirit only restrained,
between an upright and an hypocritical heart. The
Ver. 5.]
GOUGE ON HEBREWS.
167
hypocrite, whose spirit is only restrained, may in some
things seem to begin well, but fails before he hath
finished all ; or he may do such things as seem to
come near to his own humour, and clean neglect other
things ; but the regenerate spirit and upright heart
hath his eye and heart on God, and observeth what is
his will and pleasure in all things, to do the same.
Thus was the charge given to Moses observed : ' Ac-
cording to all that the Lord commanded Moses, so the
children of Israel made all the work,' Exod. xxxix.
42.
Herein men testify that what they do, they do in a
conscionable respect to God and his charge ; where-
upon they may with greater confidence expect to be
accepted, approved, and rewarded by God. But they
whose obedience is partial, who may do something,
but fail in other things, lose the comfort, glory, and
recompence of the things which they may think to be
well done.
This is a point of egregious folly.
Partial obedience, as it is unsound, so it is dangerous ;
for he who on one bye-respect neglecteth one part of
his charge, may on another bye-respect neglect an-
other part ; yea, and on other occasions omit every
part, and do nothing that is enjoined him.
Sec. 17. Of the rifjht manner of doing duty.
This phrase, nara rh tu'jov, according to the pattern,
hath reference to the manner of doing what was en-
joined, even so as was prescribed, for duty must be
performed in due manner. The law requireth thus
much, ' Thou shalt love the Lord thy God.' This
sets down the matter and substance of the first table ;
' With all thy heart, and with all thy soul, and with
all thy mind.' This sets down the manner of ob-
serving it. The like is noted in the second table,
* Thou shalt love thy neighbour as thyself,' Mat. xxii.
87, 39. Thus in the gospel this phrase, ' As it is in
heaven,' added to the third petition, declares the man-
ner of evangelical obedience. Thus the apostle pre-
scribeth the manner of church officers performing their
duty, Eom. xii. 8. These epithets added to graces,
' work of faith,' ' labour of love,' ' patience of hope,'
intend the manner of exercising those graces, 1 Thes.
i. 3. So do these phrases, ' Serve God acceptably
with reverence and godly fear,' Heb. xii. 28. See
Chap, xiii., Sec. 157.
1. The same Lord who enjoins the matter pre-
scribes the manner.
2. As great respect is manifested to God in the
manner of doing what he requires as in the matter.
In this was David commended, 1 Kings iii. 6. This
was it that Hezekiah pleaded before God, 2 Kings
XX. 3.
3. Herein lieth a main difi'erence between the
upright and hypocrite. Instance the difi'erence be-
twixt Abel's and Cain's offering, Gen. iv. 4, 5.
4. That which is good is altered and perverted by
failing in the manner ; good is thereby turned into
evil, and duty into sin.
5. Failing. in the manner makes God reject that
which in the matter he requireth, Isa. i. 11.
6. God detests things commanded by himself when
they are done in an ill manner, Isa. Ixvi. 3.
7. In this case he that doth the work of the Lord is
accursed, Jer. xlviii. 10.
1. This giveth just cause of examining ourselves,
even about the good things that we do. This is to
be done in ordinary and extraordinary duties, in public
and private duties, on Sabbath and other days, in
duties of piety, charity, justice, in our particular call-
ings and other occasions. If this be not thoroughly
done, we may think we have done God good service,
when that w'hich is done is odious in his sight, Isa.
Iviii. 3. This use is the rather to be observed, be-
cause every one best knoweth his own failings in the
manner of what he doth, 1 Cor, ii. 11.
2. Upon due examination we cannot but be deeply
humbled ever for our failings in the manner of doing
good things. I know nothing which ministereth more
matter of humiliation to professors than this. In this
respect it may be said of their best performances,
Ichabod, ' where is the glory ?' 1 Sam. iv. 21. The
glory of our reading, hearing, praying, singing, par-
taking of the sacrament, alms-deeds, and other duties,
is hereby taken away, which, if profane men knew,
they would insult over professors.
3. This giveth just occasion of abnegation, and of
renouncing all confidence even in our best works, for
we much fail therein, 1 Sam. iii. 2. He well knew this
who said unto God, ' Enter not into judgment with
thy servant,' &c., Ps. cxliii. 2 ; and he who said, ' We
are all as an unclean thing, and all our righteousnesses
are as filthy rags,' Isa. Ixiv. 6. Did justiciaries well
understand this, it would make them cast down their
gay peacock feathers. They would not be so con-
ceited of themselves, as the proud pharisee, but rather
as the humble publican, Luke xviii. 11-13. There
is nothing of such force to work in us this lesson of
denying ourselves, as a consideration of the manner of
doing the good things we do. This consideration
would soon put an end to all conceits of fulfilling the
law, of meriting, of doing works of supererogation, and
sundry other proud apprehensions.
4. Upon the foresaid ground be exhorted to learn
as well how to do what we enterprise, as what we do.
God loves adverbs. We were as good be ignorant of
the duty itself as of the manner of performing it. To
know what ought to be done, and not to know how it
ought to be done, will be a great aggravation of sin.
5. For well doing that which is good, observe these
few rules :
(1.) Exercise thyself in God's word, diligently read
it, hear it, and meditate on it. This is an excellent
help, and the best that I can prescribe, for God's word
doth expressly and distinctly declare both what is to
1G8
GOUGE ON HEBREWS.
[Chap. VIII.
be done, and how it is to be done : ' God's word is a
lamp unto our feet, and a light unto our palh,' Ps.
cxix. 105.
(2.) Think on duty beforehand, and endeavour to
prcjiare thyself thereto. Sudden, hasty, rash, unpre-
pared enterprising a sacred duty, is one occasion of
failing in the manner of doing it, Eccles. v. 2.
(3.) Consider with whom thou hast to do in all
things, even with him who is the searcher of the heart.
This will make thee circumspect in every circum-
stance. Conceits that we have to do with man alone
makes us look only to the outward duty. Read 2 Cor.
ii. 17.
(4.) In penitent confessions acknowledge thy failing
in the manner of doing duty. Thus mayest thou gain
assurance of forgiveness for former failings, and be
made more watchful for the future. Humble, free,
serious confession is an especial means of obtaining
pardon for what is past, and power against the like for
the future. For the former, note Ps. xxxii. 5 ; for the
latter. Acts xix. 18, 19; for both, 1 John i. 9.
(5.) Pray for ability even about the manner of doing
duty : ' Of ourselves we are not sufficient to think any-
thing as of ourselves,' 2 Cor. iii. 5. The work of the
Spirit is heroin especially manifested : ' we know not
what we should pray for as we ought.' Herein * the
Spirit helpeth our infirmities,' Rom. viii. 2G. In pray-
ing for the Spirit, plead Christ's promise, Luke xi. 13.
Uuregeuerate persons may pray, read, hear, fast, re-
ceive the sacrament, give alms, do just acts, and per-
form other good duties in the substance, Rom. ii. 1-4 ;
but none can do good in a x'ight manner except the
regenerating Spirit be in him and help him.
G. For comfort in this case we must have our eye
upon our surety, in whom was no failing at all, Hcb.
vi. 2G. As John was comforted upon hearing that
Christ could do that which none else could do, Rev.
V. 4, 5, so may we be comforted in the perfection of
our surety, in that what he did, he did it in our stead,
and for us.
In regard of our impotency, we have as great cause
to weep as John bad ; and in regard of our surety's
perfection, as good ground of comfort as he had.
Wherefore, in all thy performances, when thou ap-
pearest before God, let thine eye be fast fixed upon
thy surety.
Sec. 18. Of God's care in giving directions for his
uorsliip.
That Moses might know both what to do, and how
to do it, a pattern was shewed him.
Of the Greek noun t-l/vtos, translated pattern, see
Sec. 13.
Of the Greek verb bityjivra, translated shewed, and
of the noun IrrChiiy/jLoi., translated example, thence de-
rived, see Chap. iv. 11, Sec. 6G.
This act of shewing a pattern hath reference to God,
who thus said to Moses, ' According to all that I shall
shew thee,' &c., Exod. xxv. 9. Hereby God mani-
fested his care over his church, in giving direction for
the right manner of worshipping him. We heai'd be-
fore. Chap. vii. 14, Sec. 7G, that warrant must be
had from God for divine worship ; God therefore is
careful to give instructions and directions thereabouts.
For this end God appeared of old to the fathers by
dreams, visions, revelations, and ministry of angels,
and thereby declared his will unto them. After that
he caused Moses to give sundry laws to his people,
and to write them down for posterity. He gave also
prophets to make known his mind. After all these he
sent his Son, ' who was in the bosom of his Father,
and declared him.' He also sent forth apostles, to
whom he gave his Spirit, and caused them, not only
by preaching to reveal his will, but also by writing to
leave it to succeeding ages.
The Lord well understands what ignorance, folly,
and superstition possesseth men's souls, and how all
the world lieth in darkness, and that none know how
to worship him except it be revealed unto them from
himself.
1. This giveth proof of God's good respect to man,
and sheweth how loath he is that man should stumble
or mistake his way, and perish. Hereby doth God
justify himself about the destruction of those that
perish through their ignorance.
2. This doth much aggravate the sin of superstitious
persons, and of all that wander out of the right way.
It sheweth that their wandering is not for want of
hght, but through their own wilfulness. They close
their eyes against the light which God hath aUbrded
unto them.
3. Let us answer God's good respect to us in afford-
ing instructions and directions, by giving heed to the
same. Thus will God continue his light unto us, and
we shall thus be brought to worship him acceptably
here, and to enjoy an eternal communion with him
hereafter.
Sec. 19. 0/ God's giving laws to Moses in the mount.
The place where God shewed the foresaid pattern to
Moses is here said to be in the mount. This hath re-
ference to Exod. xxiv. lG-18.
There it appeareth that this was mount Sinai, where
Moses was with the Lord alone forty days and forty
nights.
God took Moses thus on high, far from all society
with other men, and kept him all those forty days and
nights without ordinary sustenance, to give the people
to understand that the ordinances which Moses de-
livered unto them were from above, even from God
himself, that thus they might have them in higher
esteem, and more conscionably and obediently submit
themselves unto them.
God also would hereby fit and prepare Moses with
care and diligence to attend unto all those things that
he should give him in charge. By being alone with
Ver. 5.]
GOUGE ON HEBREWS.
169
God in the top of the mount, covered with a cloud,
and kept from hunger and thirst, from sleeping and
drowsiness, he was freed from all manner of distrac-
tions and incumbrances, natui'al or secular, arising
from himself or others, and thereby enabled and fitted
wholly to attend upon God. His solitariness was an
especial help thereunto.
Sec. 20. Of the resolution of TLeh. viii. 3-5.
Ver, 3. For every high priest is ordained to offer
gifts and sacrifices; ivherefore it is of necessity that this
man have somewhat also to offer.
4. For if he were on earth, he should not be a priest,
seeing that there are priests that offer gifts according to
the law ;
6. Who serve unto the example and shadow of hea-
venly things, as Moses was admonished of God, ichen he
was about to make the tabernacle ; for, See (saith he)
that thou make all things according to the pattern
shewed to thee in the mount.
In these three verses there is laid down a difference
betwixt the sacrifice of Christ and the legal priests.
This difference is, 1, propounded, ver. 3 ; 2, illus-
trated, ver. 4 ; 3, confirmed, ver. 5.
In the proposition there is, 1, a case granted ; 2,
an inference made thereupon.
In the case granted, three branches are observable.
1. The person, high priest, amplified by the gener-
ality, every.
2. The ground of the case, is ordained.
3. The act, to offer. This is amplified by the sub-
ject matter to be offered, which is distinguished into
these two kinds, gifts and sacrifices.
The inference is, that Christ must also offer. This
inference is,
1. Generally hinted, in this illative particle, ivhere-
fore.
^2. Particularly expressed. In the particular ex-
pression we have,
1. The ground of that which is set down, it is of
necessity.
2. The person intended, this man.
3. The sacrifice implied under this phrase, some-
what also.
4. The end of his sacrifice, to offer.
In the illustration, the place where the one and
other priests offer is discussed.
Hereof are two parts.
1. Where Christ offered his sacrifice.
2. Where the legal priests offered theirs.
The former is, 1, implied by a supposition; 2,
proved.
In the supposition we have,
1. The thing supposed, if he were on earth.
2. A consequence inferred thereupon, he should not
he a priest.
These two imply a strong negation, namely, that
Christ was not on earth ; whence it foUoweth that
heaven is the place where Christ exerciseth his priest-
hood.
The proof is taken from the act of the legal priests.
Here we have,
1. The persons, there are priests.
2. Their act, that offer. This is amplified by the
subject, gifts.
8. The ground thereof, according to the law.
The confirmation is taken from God's ordinance,
ver. 5.
This may have a remote reference to ver. 3, every
high priest is ordained to offer, &c.
This is thus proved, he serveth unto the example, &c.
Or it may have an immediate reference to this last
clause of ver. 4, according to the law. For Moses was
admonished, and received a law that the priests should
so do, as they did.
This confirmation manifesteth a main difterence be-
twixt legal priests and Christ; they served to that
shadow whereof he is the substance.
Of that confirmation there are two parts :
1. The oflice of legal priests ; 2, their warrant.
Their ofiice is set out,
1. By their act, who serve.
2. By the object to which they serve. This is set
out two ways.
1. By tlie types ; 2, by the truths.
The types are in these two words, example, shadow.
The truth is in this phrase, heavenly things.
The priest's warrant is, 1, propounded; 2, exem-
plified.
In propounding the warrant there is expressed.
1. The minister that was employed, Moses was ad-
monished.
2. The principal author thereof, God.
3. The time when it was given, when he ivas about
to make the tabernacle.
In the exemplification of the warrant there is ob-
servable,
1. The manner of enjoining it, see ; 2, the matter.
Herein we have,
1. The author, saith he.
2. The minister employed, that thou make.
3. The extent of things to be done, all things.
4. The manner of making them. This is,
1. Propounded, according to the pattern.
2. Exemplified, (1.) by the kind of pattern, shewed
to thee.
(2.) By the place, in the mount.
Sec. 21. Of observations raised out of Heb. viii.
3-5.
I. Christ is an high priest. This is here taken for
granted. See Chap. ii. 17, Sec. 172.
II. Every one in an office is bound to the duty there-
of. This I gather from this general particle every.
See Sec. 8.
III. Ministers of God must be ordained to their minis-
170
GOUGE ON HEBREWS.
[CilAP. VITT.
try. Such were high priests, who were here said to
be ordained. Sec Chap. v. 1, Sec. 8.
IV. I'ru'sts iveie to offer to God.
V. Gifts icere offered to God.
VI. t>acrifices nho iiere offered to God.
[These three last words are all iu terms expressed.
Of them, see Chap. v. 1, Sees. G, 7. J
VII. Christ did what he teas bmind unto by his office.
This adverb of reference, uherefore, implieth as much.
See Sec. 9.
VIII. Christ hound himself to he a sacrifice for tis.
This is the necessity here intended. See Sec. 9.
IX. Christ's sacrifice uas of another kind than the
sacrifices of a leyal priest. This indefinite particle
someuhat intiraateth another. See Sec. 9.
X. Karth is not the ]ilace of Christ's priesthood.
The supposition in this text, if he tcere on earth, im-
plieth that he is not on earth. See Sec. 10.
XI. The leyal priesthood and Christ's cannot stand
together. This inference, seeing that there are priests,
&c., proveth as much. See Sec. 11.
XII. The priests had a law for what they did. For
they did what they did, according to the law. See
Sec. 11.
XIII. Priests irere for service. This act, served, is
here set down as their duty. See Sec. 12.
XIV. Priests had a pattern to direct them in their
sen-ice. For they served unto the example. See Sec.
12.
XV. The things whereunto legal priests served ivere
but shadows. To prove this the apostle addeth this
word shadcxu to example. See Sec. 1 2.
XVI. Legal ceremonies were shadows of heavenly
truths. Thus much is here expressed. See Sec. 13.
XVII. Christ was the substance of legal shadows.
Christ and the things that belonged to him, are com-
prised under the heavenly things here mentioned. See
Sec. 13.
XVIII. God declared his mind to people by ministe)'S.
Moses, who was admonished and instructed by God to
that end, was a minister. See Sec. 14.
XIX. People must obey God's word delivered by his
ministers. The priests here did as Moses was ad-
monished. See Sec. 14.
XX. Divine worship must have divine warrant. The
things of the tabernacle concerned God's worship, and
they here had their warrant from God. See Sec. 14.
XXI. A special charge must he conscionably regarded.
This item, see, intendeth as much. See Sec. 15.
XXII. A divine testimony is a sound proof. This
word, he saith, is a divine testimony, and it is here
produced to prove the point in hand. See Sec. 15.
XXIII. What is done by oiliers under one's charge is
as his oton act. Thus Moses maketh that which others
by his direction did his work. See Sec. 16,
XXIV. Our obedience to God must he universal.
We must do all things that he enjoincth. See Sec.
16.
XXV. Duty must be dune after a right manner.
This phrase, according to the pattern, hath respect to
the manner of doing what was enjoined. See Sec.
17.
XXVI. God gave direction for his worship. He
shewed what should be done thereabout. See Sec.
18.
XXVII. Solitariness is fittest for communion with
God. For this end was Moses taken into the mount.
See Sec. 19.
Sec. 22. Of the meaning of the first part of the sixth
verse.
Ver. 6. But noiv hath he obtained a more excellent
m{)iislry, by hoio much also he is the mediator of a
better covenant, which was established upon better pro-
mises.
The third point wherein and whereby the excel-
lency of Christ's priesthood above the Levitical is in
this chapter set forth, is the pre-eminency of the cove-
nant which was sealed thereby. This is largely
handled, even to the end of this chapter. See Sec. 1.
The apostle bringcth in this point with a conjunc-
tion and with an adverb, wA b\, but now, which imply
an opposition to something formerly delivered. He
had shewed before, that in former times, under the
law, the priests served to a shadow. In opposition
thereunto, he useth these two participles, but, now;
as if he had said, But now under the gospel our priest
hath a more excellent service.
Of the conjunction but, see Chap. ii. 6, Sec. 50.
Of the adverb now, see Chap. ii. 8, Sec. 68.
This may have a special reference to the fourth
verse, where it is said, ' If he were on earth, he should
not be a priest;' but here it is inferred, that he is
not only a priest, but a more excellent priest than any
other.
This relative, he, is not expressed in the Greek, but
comprised under the verb of the third person, tet-eu^^e.
It hath reference to the person whose excellency is be-
fore set forth; even to the high priest whom he de-
scribed, vers. 1, 2, and whom he meant under this
word, Tovrov, this man, ver. 3. Our former English
and sundry other translators^ express this person
under these words, our high priest. Or these, or the
like are understood. For here Christ is apparently
meant.
Of this comparative, diacpoguTegag, more excellent,
see Chap. i. 4, Sec. 42.
The verb rhsv/^s,- which we translate obtained, is
the same that is used Heb. xi. 35. It is translated
to enjoy, Acts xxiv. 2. Christ continueth to enjoy
what he hath obtained.
By this woi-d obtained, is implied that Christ as-
sumed not that ministry to himself. He was ap-
' Noater ille Pontifex. — Bcza, Parens, Junius.
^ A Tvy;^ciyaD quod derivatiu a Ttiix'', uude varia tempora
mutuutur.
Ver. 6.]
GOUGE OX HEBREWS.
171
pointed and deputed to it, Chap. iii. 2. So he
obtained it.
The noun Xnrovoyla, translated minidry, is derived
from the same stem that Xnrovpyog, minister, was, see
ver. 2, Sec. 3. There is shewed how Christ disdained
not to become a minister, and to undertake a ministry
for our sake.
The comparative oVw, translated by hotv much, is
the same that was used to set out the excellency of
Christ's name above angels, Chap. i. 4, Sec. 42.
Here this comparison hath reference to the service or
ministry of legal priests, which Christ's ministry or
office far excelleth.
The excellency of Christ's office hath before been
set down by many arguments, as,
1. By the order whence it was; the order of Mel-
chisedec. Chap. vii. 6, Sec. 42.
2. By the manner of instituting it; by a solemn
oath, Chap. vii. 20, Sec. 91.
3. By the perfection of it. Chap. vii. 19, Sec. 87.
4. By the powerful operation of it. Chap. vii. 16,
Sec. 83.
5. By the place where it was exercised, Chap. viii.
1, Sec. 2.
G. By the everlasting continuance of it. Chap. vii.
3, Sec. 26.
7. By the kind of sacrifice, himself. Chap. vii. 27,
Sec. 115.
8. By the dignity of his person, the Son of God,
Chap. vii. 28, Sec. 117.
Now here by the covenant sealed up thereby.
Of this covenant, and of the respect wherein it is
styled better, see Chap. vii. 22, Sec. 94.
The manner of setting down the comparison be-
twixt the latter and former covenant, in these words,
by koto much also, is emphatical. Of the emphasis
thereof, see Chap. i. 4, Sec. 30.
This conjunction of addition, -/mi, also, which is in
Greek the ordinary copulative, and, sheweth, that
the excellency here mentioned is very remarkable, and
may well be added to the former. He was priest and
also Mediator. Many offices were requisite to free us
out of all misery, to reconcile us to God, to justify us,
and to save us. Therefore he added one to another;
he underwent all for our sakes.
Sec. 23. Of Christ a mediator.
Christ by his priesthood became a ' mediator of the
better covenant ' here set forth. Hereof he was styled
' the surety,' Chap. vii. 22, Sec. 93. There is shewed
the difi'erence betwixt a surety and a mediator.
Of the derivation of the Greek word (j^iSni^g, trans-
lated mediator, see Chap. vi. 17, Sec. 138.
About this office of Christ, whereby he is styled
mediator, I purpose distinctly to declare,
1. The nature of that office.
2. The end thereof.
3. The persons that were at variance.
4. The person that interposed betwixt them.
5. The motive that stirred him thereto.
6. The benefit of that office.
7. The parties that partake of that benefit.
8. The continuance thereof.
1. The general nature of this office may be gathered
out of these words, ' A mediator is not a mediator of
one,' Gal. iii. 20. The meaning is, that a mediator
stands as a middle person betwixt two parties or sides.
The notation of the word importeth as much, and most
properly it is used of standing betwixt such as are at
variance.
2. The main end of a mediator is to reconcile the
persons that are at variance, namely, the party ofi'end-
ing to the party olfended. The apostle thus expresseth
it, ' In Christ Jesus, ye who sometimes were far off
are made nigh by his blood,' Eph. ii. 13; and again,
' It pleased God (having made peace through the blood
of Christ's cross) by him to reconcile all things to
himself,' Col. i. 19, 20.
3. The persons that were at variance were on the
one side, God the Creator, and on the other side, man,
who had sinned against God, and provoked his wrath.
Many of the angels sinned also, and stood in need of
a mediator, but none ever undertook to be a mediator
for them. Our mediator ' took not upon him the
nature of angels,' Heb. ii. 16. For man only he in-
terposed himself.
4. The person that interposed was the Son of God,
who for that end assumed man's nature, that he might
be fit to stand betwixt God and man. * For there is
one God, and one mediator between God and man,
the man Christ Jesus,' 1 Tim. ii. 5. None could be
worthy to appear before God, but God. None fit to
appear for man, but man. Therefore ' God mani-
fested in the flesh,' 1 Tim. iii. 16, was this media-
tor.
5. The motive was only his special and peculiar
love to man, Titus iii. 4. This moved the Father to
give his Son for that end, John iii. 16; this moved the
Son to give himself to that end, Eph. v, 25.
6. The main benefit of this office is reconciliation
and peace betwixt God and man. God is moved by
the mediation of his Son to pardon man's sin, and to
accept him into grace and favour; and Christ under-
taking to be a mediator for man, so communicates
his Spirit into him, as thereby man is humbled for
his sins past, desires pardon, and sets himself to please
and honour God. Thus this Mediator, as he turned
the heart of God to man ; so also he turneth the heart
of man to God. God saith to such as are reconciled,
'It is my people,' and they say, 'The Lord is my
God,' Zech. xiii. 9.
7. The parties that partake of the benefit of Christ's
mediation are the elect of God. Those God gave to
Christ. Christ died for those whom God gave to him;
and he reconcileth those for whom he died. All others
are comprised under this word world, concerning whom
172
GOUGE ON HEBREWS.
[CllAP. VIII.
Christ thus saith, ' I pray not for tho world,' John
xvii. 9.
8. Christ continueth this oftice so long as there re-
main any of the elect to be reconciled, which will'not
be till all things be perfected. In this respect, it is
said, that ' he ever liveth to make intercession for
them,' Heb. vii. 25.
1. This gives us to understand the woful condition
of such as are without this mediator. They are in the
case of devils ; they are liable to God's wrath ; and
God's wrath is a consuming lire. This is one cause
of the everlasting continuance of hell torments, that
there is no mediator for them that are in hell. Woful
in this respect are all pagans, that have no knowledge
of this mediator ; and all heretics, that deny either of
his natures, or the union of them in one person, where-
by he becomes lit to be a mediator ; yea, and all in-
credulous persons who believe not on him.
2. This gives a demonstration of the folly of those
that choose to themselves any other mediators. Whut
show of reason can be rendered of this folly ? Can any
be thought more able, taken more fit, more worthy,
more willing than he that hath undertaken it ? Papists
that heap to themselves many mediators, make humility
a pretence for what they do. There were in the
apostle's time who made such a pretence for worship-
ping of angels. The apostle styles it, * voluntary hu-
mility,' or aflected humility.' Pretence of humihty
agaiust God's word is plain presumption and high
arrogancy. One calls it hypocritical humility." That
therefore is a mere pretence, and no good ground for
a matter of so great consequence. Papists, to jvistify
their multitude of mediators, do further distinguish
betwixt a mediator of redemption and a mediator of
intercession. Hereupon they grant that Christ alone
is the mediator of redemption ; but withal infer, that
angels and saints may be mediators of intercession.
Ans. These two etltcts of a mediator, redemption
and inteixessiou, cannot be severed one from another.
He that is a mediator of redemption, will also be a
mediator of intercession ; and he that is a mediator
of intercession, must be a mediator of redemption,
that his intercession may be prevalent. Intercession
is an application of the merit and virtue of redemption;
who then can do that to purpose but he that hath
wrought the redemption ? Besides, of the two, the
mediation of intercession is of as much worth as the
other ; and the life and virtue of redemption consist-
eth in intercession. If comparison might be made,
the mediation of intercession would appear to be the
more excellent in this, that redemption was done by
suffering ; but the ground of intercession is in the
dignity of the person. Thus, by papists' applica-
' Vulgo dicitur qui divitcra afftctdt thelodives : qui sapi-
entem, thdosapiens, &c. Ergo et iiic Ikelo-humilis tlicitur,
i e., volens-buiuilia, uffectans humilitatem Aug. Episl. ad
Ptiulin.
* Hypocrisis humilitatis. — Occum. in he.
tion of the foresaid distinction, the more excellent
kind of mediation is attributed to mere creatures ; and
tiiereby Christ is debased below angels and saints.
But to shew that their distinction is against the inten-
tion of the Holy Ghost, where mention is made of
mediation of intercession, there it is said that ' there
is one mediator between God and man, the man
Christ Jesus,' 1 Tim. ii. 5. Where mention is made
of Christ's mediation, there we shall oft find mention
of his intercession.
3. This point of Christ's mediation is a ground of
much comfoi't, encouragement, and confidence to us
poor sinners, to whom, as sinners, God is in himself
a consuming fire. If we duly weigh on the one side
God's majesty, purity, justice, and wrath ; and on the
other side our baseness, weakness, vileness, and
wretchedness, we cannot but discern what need there
is of a mediator. Adam, before he had knowledge
hereof, when he heard the voice of the Lord, hid him-
self from the presence of God, Geu. iii. 8. Yea, this
mediator himself, out of this office, is veiy fearful,
Kev. vi. IG. But by this mediator, a free access is
made to the throne of grace, so as we may and ought
boldly go thereto, Heb. iv. 16. This was it that put
great confidence in the apostle, Rom. viii. S-i, 35.
4. This point of Christ's mediation teacheth us to
do ' whatsoever we do, in word or deed, in the name
of the Lord Jesus,' Col. iii. 17. Whensoever, there-
fore, we present our persons, our prayers, praises, or
any other due service unto God, let the eyes of our soul
be upon this mediator, and do all in his name, John
xvi. 23, Eph. V. 20. It hath been an ancient, and is
a commendable custom, to conclude our prayers and
praises through the mediation of Jesus Christ our
Lord.
5. This office of Christ ought also to stir us up in
all things to seek to please God, and to endeavour to
bring our will, heart, and affections, yea, all the powers
of our soul, and parts of our body, into an holy sub-
jection to God's blessed will, and that upon these two
especial grounds :
1. God's wrath being pacified by Christ's mediation,
and peace made betwixt God and us, it is most meet
that we should seek, in what we are able, to preserve
this peace.
2. Christ, in pacifying God's wrath and procuring
his favour to us, hath undertaken to bring us unto
God, and to make us a free people unto him ; and
thereupon hath given unto us his Spirit, to enable us
so to do.
It is a part of Christ's mediatorship, as to procure
God to be at peace with man, so to draw man to be
at peace with God, and to cease to rebel against him.
By this latter we may have assurance of the former.
For the latter being a work wrought by the Spirit of
Christ in us, is more sensible, and may better be dis-
cerned by us. By our heart to God-ward we may
know God's heart to us- ward, 1 John iv. I'J.
Vek. 6.]
GOUGE ON HEBREWS.
173
Sec. 24. Of Christ the mediator of a covenant.
Christ's mediatoi'ship is here in special applied to
the covenant. This is the covenant whereof Christ is
said to be a surety. Hereof see Chap. vii. 22, Sees.
93, 94. He is also styled the mediator of the neio
testament, Heb. ix. 15 ; and the mediator of the new
covenant, Heb. xii. 24.
This Christ is said to be in two respects.
1. In that he hath procured a covenant to pass be-
twixt God and man. As upon rebels rising against
their king, if the king's son should interpose himself
as a mediator betwixt his father and those subjects,
and so handle the matter as to procure an agreement,
and a covenant thereupon, he might be called the me-
diator of that covenant, a mediator that procured it.
2. In that he hath engaged himself to see on both
parts that covenant performed. Thus he is called a
* surety of the covenant.' See Chap. v. 22, Sec. 93.
This Christ undertook to do in his respect to God
and man.
1. To God, that he might set forth the honour of
his Father. For never, since the world began, was
there such an instance of God's wisdom, power, truth,
justice, and mercy as the reconciliation between God
and man effected by Christ. See Chap. ii. 10, Sec.
87.
2. To man, that he might free him out of the most
miserable and desperate case that a creature could be
in, and bring him to the most happy state that a crea-
ture could be brought unto.
1. This affords matter of great admiration ; for of
all offices that Christ undertook, this doth most espe-
cially commend his love unto us ; especially if we duly
weigh the dignity of his person, and unworthiness of
ours; the heinousness of man's sin, and the fierceness
of God's wrath ; the means which Christ used to pacify
that wrath, and the benefit which redoundeth to us
thereb5^
2. This also ministers much matter of consolation,
for it is a strong prop to our faith. Christ being the
mediator of a covenant betwixt God and man, man's
faith is suppoi'ted by two most stable and everlasting
pillars, which are the mercy and faithfulness of God :
bis mercy, in vouchsafing to be appeased so far as to
enter into covenant with man ; his faithfulness, in
making good his covenant, which is a point of justice ;
and in reference hereunto saints have appealed to the
righteousness and justice of God.
8. This also gives to us, who are God's confederates,
great and just cause to be very careful of keeping cove-
nant on our part. Our mediator and surety is engaged
hereupon. If we make forfeiture on our part, we give
God just occasion to deny us on his part the benefit
of the covenant.
This point, of Christ being mediator of a covenant,
is much amplified by this epithet added thereunto, better.
He is ' the mediator of a better covenant.' Hereof see
more Chap. vii. 22, Sec. 94.
Sec. 25. Of better promises.
This phi-ase, which was established upon better pro-
mises, hath reference to the covenant styled better. For
the antecedent, covenant, and the relative, tvhich, are
both of the same gender, number, and person.
Of the emphasis of the Greek word, v<-voij,fj&zrrirai,
translated established, see Chap. vii. 11, Sec. 62. It
implieth that the covenant is a firm and stable cove-
nant, settled upon an inviolable law ; such a law as,
like ' the law of the Medes and Persians, altereth not,'
Daniel vi. 8.
Of the Greek word I'TrayyiXiaig, translated promises,
see Chap. iv. 1, Sec. 6.
Of the Greek word x^iir-offi, translated better, see
Chap. i. 4, Sec. 39.
Of promises being privileges, see Chap. vii. 6,
Sec. 44.
The promises here intended are styled better, in
reference to those that were made to Abraham and to
his seed under the law.
For he speaketh here of promises appertaining to
the new covenant, whereupon it was established.
Some make the difference between the promises of
the one and the other covenant to be in matter and
substance, as if the promises of the former covenant
had been only of external, earthly, and temporal
blessings. But they clean mistake the difference
who extend it so far, and therein do much dishonour
God and the faithful Jews.
1. They make the great Lord of heaven and earth,
who is ever the same, and changeth not, to be in former
times hke unto the inferior gods of the Gentiles, whom
they imagined to abide on earth, and to bestow only
temporal blessings.
2. They make the faithful children of God that then
lived to be as our children, who delight in outward,
fair toys.
Their ground for restraining God's promises under
the law to outward temporal blessings, resteth on the
form of words wherein those promises were then made.
But they consider not that spiritual and celestial
matters were comprised under them. Canaan, Jeru-
salem, and the temple were types of heaven. Their
deliverance from Pharaoh and other enemies were
types of their freedom from sin, Satan, and all manner
of spiritual enemies. It hath been shewed. Chap. vi.
13, Sec. 95, that Christ was comprised under the pro-
mises made to Abraham. Hereupon it is said that
' they desired a better country, that is, a heavenly,'
Heb. xi. 16. Therefore for substance the same pro-
mises were made to them that are made to us. They
had promises of spiritual blessings made to them,
Deut. XXX. 6 ; and there are promises of temporal
blessings made to us, 1 Tim. iv. 8. A main differ-
ence of promises made to them and us is this, that
promises of temporal blessings were to them more
express and frequent, but promises of spiritual and
heavenly blessings more rare and obscure. We know
17t
GOUGE ON HEBREWS.
[Chap. VIIL
by experience that the sun shincth not so brightly in
the morning, at the rising thereof, as it cloth at noon,
when it is come to the height ; yet it is the same sun.
The differences therefore betwixt promises made to
Jews and Christians is in the manner of revealing the
one and the other, and in the kind of work, which the
one and the other hath upon the minds and hearts of
men. The promises which we have are more perspi-
cuously and fully made known, and we by them made
the better to conceive the mind of God, and more
wrought upon thereby in our hearts and affections.
How unworthy of these better promises are they
who take no notice of them, but sit in darkness and
remain ignorant under the clear light of the gospel.
Note their doom, 2 Cor. iv. 3, 4. This may be ap-
plied to a wavering faith, unsettled hope, faint patience,
cold zeal, and other such defects as are the shame of
Christians.
Our care ought to be to aboumi in knowledge, faith,
hope, patience, new obedience, and other like gi*aces,
as God hath abounded to us in means. Having better
promises, let us have better minds and better lives.
I)avid hid those promises that he then had in his heart,
that he might not sin against God, Ps. cxix. 11.
Should not we hide in our hearts these better promises ?
"What fruits of faith did God's ancient w^orthies shew
forth, and yet received not the promise ! Heb. xiv. 39 ;
note 2 Cor. vii. 1.
Sec. 26. Of God's covenant established upon promises.
The foresaid promises arc made the gi'ouud of God's
covenant with man, for his covenant is here said to be
established upon pi'omises, so as that which binds
God to man is his own promise. By covenant he is
bound to man, but his covenant is established upon
bis own promise. Hereupon these two, covenant and
vord (which implicth his promise), are joined together,
Ps. cv. 8. On this ground saints in all ages have
pleaded God's promise, and therewith strengthened
their faith, Ps. cxix. 49, 2 Chron. vi. 42. To this
purpose it is said that ' God remembered Noah,' Gen.
viii. 1 ; namely, his promise made to Noah. And
where Moses saith to God, ' Remember Abraham,
Isaac, and Israel,' Gen. xxxii. 13, he meaneth God's
covenant and promise made to them.
1. There neither was nor could be anything in man
to move God to enter into covenant with him.
2. Nor could there be anything out of God to move
him ; for he is the most high, supreme Sovereign, and
doth what he will because he will. ' I will,' saith he,
• be gracious to whom I will be gracious, and shew
mercy to whom I will shew mercy,' Exodus xxxiii. 19.
1, Hereby we learn how to strengthen our faith in
God's covenant, namely, by calling to mind God's
promises whereon it is established, and by pleading
them before God. We have in this respect two props
or pillars to support our faith : one is God's mere}',
whereby ho was moved to make his promise ; tho
other is God's truth and faithfulness, in that a cove-
nant is established upon his promise.
2, Hereby wo may be encouraged with cheerfulness
to go on in every good course whereunto God hath
made any promise ; for his promise is as a covenant,
it binds him to performance.
Sec. 27. Of the meaniny oj the first part of the seventh
verse.
Ver. 7. For if that first covenant had been faultless^
then should no place have been sought for the second.
This causal particle yap,for, sheweth that this verse
is added as a reason of that which went before. And
this word of number, rrs'Jjrri, first, hath reference to the
better covenant mentioned in the former verse ; there
is therefore added this particle of reference, Jxe/v?;, that.
There he proved that covenant to be better, because it
was established upon better promises ; here he proveth
it by another argument, which is the succession of this
latter covenant in the room of the former, and that
because the former could not perform that which was
expected from a covenant.
The word covenant is not expressed in the Greek,
but necessarily understood; for these words of number,
TPwrjj, jirtit, and bi-oTioac, second, can have reference to
nothing going before but to the covenant.
By the first covenant he meaneth that which God
established to the Israelites in many outward rites and
types.
Ohj. The apostle saith that that * covenant was con-
firmed before of God in Christ,' Gal. iii. 17.
Ans. He there speaketh of the substance of the cove-
nant of grace, which was the same that the better cove-
nant was, mentioned in the former verse. But here
he speaketh of the covenant involved and overshadowed
with many types and shadows ; so as the circumstances
about delivering the covenant are here meant rather
than the substance of the covenant itself.
The manner of bringing in the point with a sup-
position thus, if that first had been faultless, implieth
a negative, that it was not faultless. The consequence
inferred, proveth as much. This will be manifest by
reducing the argument into a syllogistical form, thus :
If the first covenant had been faultless, there had
been no need of a second ;
But there was need of a second ; therefore the first
was not faultless.
The word a/x£,aTro;, translated faultless, is a com-
pound, derived from a simple verb fi'=/j,fofiai, that
signifieth to complain, or find fault. It is applied
not to man only, who may find fault without cause, as
Mark vii. 2 ; but to God also, and that in man's
opinion, Rom. ix. 19, and in reality and truth, as in
the next verse. This adjective here used being com-
pounded with the privative preposition, a, signifieth one
that is not blameworthy, or that gives no occasion to
to be blamed.
It is attributed to Zacharias and bis wife, and trans-
Ver. 7.]
GOUGE ON HEBREWS.
175
lated blameless, Luke i. 6. It is that which we ought
to aim at, Philip, ii. 15.
The apostle praj'eth for it in the behalf of those to
whom he wrote, 1 Thes. iii. 13. It implielh a kind of
perfection. On the contrary, that which is faulty is
imperfect ; there is cause to complain of it, and to find
fault with it.
Quest. Wherein was the first covenant faulty ?
' Ans. Not in the matter and substance of it, as it
was ordained and instituted of God ; but in the efiect,
"virtue, power, and efficacy of it.
It made nothing perfect, it could not justify or
sanctify the comers thereto. It could not pacify the
conscience of poor siuners, much less could it save
souls of the sons of men.
By the supposition it is implied, and so taken for
granted, that the covenant under the law was faulty
and scanty. It was herein like the Levitical priest-
hood, and like the law under the same, which is styled
carnal, weak, unprofitable, which made nothing per-
fect. See Chap. vii. 11, Sec. 61, and vers. 16, 18, 19,
Sees. 81, 85, 86.
Sec. 28. 0/ the meaning of the latter part of the
seventh verse.
Upon the foresaid supposition, the apostle maketh
this inference, then should no place have heen sought for
the second. To seek a place for a thing, is to use
means to bring it in and to settle it. Thus place was
sought for Zadok to be high priest, when Abiathar had
forfeited that ofiice, 1 Kings ii. 35. Thus place was
sought for another apostle when Judas had failed.
Acts i. 20. Yea, place was sought for the Gentiles when
Jews failed. Hereupon saith the church of the Gentiles,
* Give place to me that I may dwell,' Isa. xhx. 20.
On the contrary, when any are wholly deprived of
a privilege, and no admission afforded, "it is thus ex-
pressed, ' Their place was not found,' Rev. xii. 8.
Had there not been need, no place had been sought,
that is, no means had been used, no way made, for
another covenant.
The word second, hath reference to the new cove-
nant, which he calls the second, because it succeeded
the former, which he called the frst ; as the second is
next to the first, and immediately succeedeth it, so
was this covenant next to the former, and immediately
come into the room of it.
The consequence here inferred is, that if the first
had been perfect, there would, &c. See Chap. vii. 11,
Sec. 65.
Sec. 29. Of the resolution and ohservations of Heb.
viii. 6, 7.
Ver. 6. But noxo hath he obtained a more excellent
ministry, by how vinch also he is the mediator of a belter
covenant^ which ua^ established iqjon better promises.
7. Fur if that first covenant had been faultless, then
should no place have been sought for the second.
The sum of these two verses is a further proof of the
excellency of Christ's priesthood. Hereof are two parts :
1. The point proved ; 2, the argument whereby it
is proved.
In the former we have, 1. The ground of Christ's
priesthood, in this word obtained.
2. The kind of Christ's ofiice. This is set out two
ways :
1. By the meanness of it ; it was a ministry.
2. By the excellency of it, set down comparatively,
more excellent.
The argument to prove the point, is taken from
another office thence arising. About the point, observe,
1. The manner of bringing it in.
2. The matter whereof it consisteth.
The manner is implied two ways :
1. By way of comparison, in this phrase by how much.
2. By a note of addition, also, or and.
The matter declareth the other office, wherein two
points are observable :
1. The kind of office, mediator.
2. The subject ratified thereby. This is,
1. Expressed, in this word covenant.
2. Illustrated by this comparison, better.
The illustration is proved by two arguments.
One taken from the promises whereon it is esta-
blished, which are styled belter.
The other from the succession of this covenant in
the room of the former.
Of this latter proof there are two parts.
1. A supposition; 2, an inference.
The supposition concerneth the first covenant, and
implieth an imperfection therein.
The inference expresseth one thing, and intendeth
another. The thing expressed is this : No place shoidd
have been sought Jor the second.
The thing intended is, that jjlace was sought for the
second.
Doctrines.
I. Christ had his office conferred on him. This is
impHed under this word obtained. See Sec. 22.
II. Christ subjected himself to a ministry. His priest-
hood is here styled a ministry. See Sec. 22.
III. Christ's ministry ivas more excellent than any
other. It is styled more excellent. See Sec. 22.
IV. Christ's ministry was according to the law
whereabout it was exercised. This phrase, by how much,
intendeth as much. See Sec. 22.
V. Christ had office upon office. This conjunctioa
of addition, also, implieth thus much. See Sec. 22.
VI. Christ is a mediator. See Sec. 23.
VII. Christ is a mediator of a covenant. See Sec. 24.
:; VIII. The covenant ivhereof Christ is mediator is
the better covenant. See Sec. 24.
IX. God's covenant is firm, it is established. See
Sec. 25.
X. God's covenant is established upon promises. See
Sec. 26.
17G
GOUGE ON HEBREWS.
[Chap. VIII.
XI. The promises whereupon God's covenant is esta-
llished an' better than former promises. See Sec. 25.
[The six last observations are plainly expressed in
the text.]
XII. The covenant under the law ivas not perfect.
This supposition, if that first had been faultless, in-
tcndcth as much. See Sec. 27.
XIII. Nothing needs be added to that which is perfect.
This is implied under this conseriuence, then should
no place have been soujht.
Sec. 80. Of the meaning of these tvords, 'for finding
fault with them.'
Ver. 8. For finding fault with them, he saith, Be-
hold the days com", saith the Lord, when I wiU. make
a new covenant with the house of Israel, and the house
of Judah.
That which the apostle in the former verse by a
supposition intimated thus, if that firat had been
faultless, he here plainly dctermineth, and sheweth
that it was not faultless, for fiiult was found there-
with ; so as these words are as an assumption of
the former conditional proposition. Well, therefore,
is this causal particle ya^, for, premised, this being a
proof of the former.
Four things before noted are confirmed in the testi-
mony following :
I.' That there was a better covenant to come.
The epithet Jieio proves it.
2. That the promises thereof are better. The par-
ticular promises specified, vers. 10-12, give evidence
thereunto.
3. That the first covenant was faulty. For they
to whom it was given continued not therein, ver. 9.
4. That place was sought for the second. For he
saith, / ivill make a neio one.
The Greek participle /is/x^to/isvo?, translated find-
iwi fault, is derived from the same verb that this
adjective faultless was. See ver. 7, Sec. 27.
The object of this act of finding fault is thus
expressed, in7/j them. This is so placed in the Greek,
as it may be referred either to the act of finding fault,
or else to this verb following, he saith, /if/zfo/xsvo;
u-jroTg }.e-/ii, as if it had been thus expressed, « finding
fault, he saith to them.'
It appears by these words of God's complaint,
' They continued not in my covenant,' ver. 9, that
God found fault with the people to whom he gave
that covenant.
How then, may some say, is this brought in to
prove that the covenant itself was not faultless ?
Ans. Both are found fault withal. For the peo-
ple were careless in doing their best endeavour, and
the covenant was weak and impotent ; it could not
atlord sufficient help to make the people perfect
thereby. The impotency that was in the covenant
was the greater, because men were very negligent in ob-
serving it, yea, very refractory and obstinate against it.
Thus it appeareth that such means as are not able
to do that which they expected, namely, to make per-
fect the observers thereof, are faulty and not to be
continued ; yet such as are negligent, and improve them
not to the best advantage, are not inexcusable, but
blameworth}'. Both means, and persons to whom the
means belong, may be faulty and justly blamed.
All mankind may justly be condemned for every
transgi-ession of the moral law. Gal. ii. 10, and for
not observing the covenant of works ; for in Adam
there was power to observe it. The disability and
impotency that seized on man, was through man's
own default ; he brought it upon himself. .Justly may
God expect and exact performance according to that
ability which once he gave. Though the Jews were
' not able to bear the yoke' that was put upon them,
yet w^ere they justly punished for breaking that cove-
nant, which proved to be so heavy a yoke.
Besides their innate disability, and besides the im-
potency of that covenant to give them new strength
and ability, there was in them a rebellious reluctancy
against that covenant ; they would not subject their
necks thereto, 2 Kings xvii. 14.
Justly therefore were they blamed and punished,
notwithstanding the impotency of the means that
they enjoyed, which were not faultless but also blame-
worthy.
How justly then may they be blamed who have
powerful means of salvation afforded unto them, and
yet profit not thereby as they should. This is a fear-
ful doom of the apostle, ' If our gospel be hid, it is
hid in them that perish,' 2 Cor. iv. 3.
This word finding fault, is fitly set before the testi-
mony following, both to declare the main scope of that
testimony, which is to disavow the imperfection thereof,
and also shew how pertinent it is to the point in hand.
Sec. 31. Of these phrases, ' He saith,' ' Sailh the
Lord.'
That which the apostle affirmed in these general
words, finding fault with them, he proveth by a divine
testimony, which he first hinteth in this phrase, he
saith, and then largely expresseth in the very words
of Scripture.
Of this indefinite phrase, he saith, see ver. 5, Sec.
IG, and Chap. xiii. 5, Sec. G9. There are indeed two
several Greek words, whereof one, (pr,al, is used in the
fifth verse, and another, 'kiyii, in this, yet both of
them do signify the same thing, and are used in the
same sense, both there and here, even as much as
this usual prophetical phrase, Thus saith the Lord.
There is also a third verb, i'Ur,xs, used in the same
sense, and translated said, Heb. i. 13, and iv. 3, and
X. 5, and xiii. 5.
Besides this indefinite assertion of the author of the
testimony following, he is in the testimony itself three
several times, as the apostle hath quoted it, yea, four
times, as the prophet sets it down, Jer. xxxi. 31-34,
Ver. 8.]
GOUGE ON HEBREWS.
177
expressly named under this phrase, saitli the Lord.
Yea, in that chapter out of which this testimony is
taken, he is twenty times named. Three times is
this phrase, saitli the Lord, used, Zech. i. 3.
Penmen of holy Scripture were diligent and frequent
in expressing the primary and principal author of
what they delivered or wrote, upon these and other
like grounds.
1. To shew their warrant, that they might not be
thought to speak of themselves, Jer. xxvi. 15.
2. To put the glory of being authors thereof from
themselves, Dan. ii. 28.
3. To gain the greater authority to what they deli-
vered, Micah iv. 4.
4. To rouse up people's attention to hearken more
diligently thereto, Jer. xiii. 15.
5. To move people to give more cl:edence thereunto,
Exod. xix. 9.
6. To work in people the greater reverence to the
word delivered, 2 Chron. xx. 15, 18.
Sec. 32. Of this remarkable note, ' Behold.^
The more to commend that which is here spoken
of the new covenant, it is ushered in with this remark-
able note, idov, heliold. Hereof see Chap. ii. 13,
Sec. 124.
1. As a note of demonstration, it pointeth out that
which was much desired of those that knew the imper-
fection of the old covenant.
2. As a note of admiration, it declareth this new
covenant to be a very rare matter, and God's good-
ness therein to be admired, that he should so far
respect the children of men as to ordain covenant
after covenant for their good.
In these respects ministers ought to do the best
they can, by reading, studying, preaching, and pray-
ing, to make known this covenant distinctly and
plainly, as a matter of weight and worth. And
people, among other principles of Christian religion,
ought with all diligence to give good heed hereunto,
that they may know it, believe it, find the comfort,
and receive the benefit of it.
Sec. 33. Of these u-ords, 'The days come.^
The time when the foresaid remarkable matter shall
be accomplished is thus set down, ri,as^ai 'i^yovrai,
the days come. By these days he means the time of
the gospel, from the time that Christ was exhibited
in the flesh to his glorious coming unto judgment.
They are called ' the last days ;' see Chap. i. 2, Sec.
13.
This circumstance giveth proof that God reserved
the best things promised to the Jews for these last
times. See moi'e hereof. Chap. ii. 3, Sec, 21.
Though these days were to come when the prophet
first uttered this prophecy, yet they are set down in
the time present, 'i^y^ovTai, come ; and that for two
especial reasons.
Vol. II.
1. To shew that they are nigh at hand, even com-
ing, at the door, as we say.
2. To assure them of the certainty of the thing,
that which is here promised was as sure as if it had
been already accomplished. Such are all God's pro-
mises, they are as things performed, his words are
deeds. Thus, ' hope will not make ashamed,' Rom.
V. 5. As we shall hereby bring much honour to God,
by * setting to our seal that God is true,' John iii. 33,
so shall we bring much consolation, satisfaction, and
quietness to our own souls. Of this phrase, saith the
Lord, see Sec. 31.
Sec. 34. Of the meaning of these words, ' ivheii I unll
make.'
This conjunction of time, irhen, is in the Greek the
ordinary copulative xal, and. That copulative is in
all Greek authors variously used, as it is also in
the Hebrew 1. It is oft put for the time, as Mat. ix.
7, ' And he rose,' that is, ' then he rose ;' and Mark
XV. 25, ' It was the third hour, and they crucified
him,' that is, ichen they crucified him. So here.
The verb awTiX'sdM, translated I tvUl make, signifieth
to end. Mat. vii. 28 ; to finish, Rom. ix. 28 ; io fulfil,
Mark xiii. 4. The apostle doth here purposely use
this verb (for he took it not from^ the LXX; they
use another word, bia^rtCoiMai) to shew,
1. That there should be no alteration of this cove-
nant.
2. That all things typified in the former covenant
were fulfilled in this.
3. That a covenant is then complete when it is
solemnly ratified and established.
The future tense, / will make, hath reference to
that time when the prophet foretold this ; for at that
time the old covenant was in force, and the time of
the new covenant was then to come.
Sec. 35. Of this title ' new,' annealed to the covenant.
The covenant that the apostle here speaketh of is
styled xaivri, new, in four several respects.
1. In opposition to the former covenant, that was
old ; and being old, vanished away, ver. 13 ; for old
things pass away, 2 Cor. v. 17.
2. In relation to the times when it was established,
even in the latter times, Isa. ii. 2.
3. In regard of the succession of it in the room of
the former, ver. 7.
4. In regard of the perpetual vigour thereof, it is
ever as new. It is like unto Aaron's rod, which con-
tinued as new, fresh, and flourishing so long as the
ark was among the Jews, Num. xvii. 10. It was like
to that which is planted in the house of the Lord, Ps.
xcii. 18, 14.
This is a great commendation of this covenant, and
it is attributed to such excellent blessings as were
promised to the time of the gospel ; as ' a New Testa-
1 See Chap. i. 6, Sec. 72.
M
178
GOUGE ON HEBREWS.
[Chap. VIII.
ment,' * a new Jerusalem,' a * 7iew heaven and earth,'
* a uetv name,' ' a new commandment,' ' a new way,'
' a new heart,' ' a new spirit,' and ' a new song.' Of
these see the Progreas of God's Providence, on Ezek.
xxxvi. 11, Sec C.
Seeing that in these times of the gospel all things
are new, we also must bo ' new creatures.' The
apostle maketh this inference upon this ground, 2 Cor.
V. 17. This is the true learning of Christ, concerning
which the apostle giveth this direction, Eph. iv. 21-
24.
1. 'Cast olV the old man with the corrupt lusts
thereof.' What was learned in the old school of cor-
rupt nature must be unlearned in Christ's school.
These must be ' cast away as a meustruous cloth,'
Isa. XXX. 22.
2. ' Be renewed in the spirit of your mind ;' that is,
in your understanding, which is a light. Mat. vi. 22,
and a guide to all the powers of the soul.
3. ' Put on a new man.' This implieth that a man
be wholly renewed in every power of soul and part of
body. So much is implied under this phrase, new
man. Illumination of the mind, without renovation
of the other parts, causeth more stripes, Luke xii. 47.
4. Let that renovation be extended to ' holiness
and righteousness,' that is, to all duties which we owe
to God and man.
5. Let all be in a right manner, not in show only,
but in truth. Such an one is a ' true Israelite,' John
i. 47.
By these rules may we be cast into the mould and
form of the doctrine of Christ, Rom. vi. 17.
Sec. 3G. 0/ thexe words, 'the house of Israel' and
* the howie of Judah.'
The persons with whom the new covenant is made
are thus expressed, with the house of Israel and the
house of Juduh.
In this word or/.oi, house, there are three tropes.
1. A metonymy of the subject ; the house put for
the inhabitants thereof, or persons appertaining
thereto.
2. A synecdoche of the part for the whole ; an house,
which is but a part of a nation, for the whole nation,
or rather for the whole world.
3. A metaphor; for the church of God is resembled
to an house. It is to God as his house where he
dwells, and whereof he taketh special care. See
Chap. iii. 3, Sees. 37, 58, 59.
These two names, Israel, Judah, comprise under
them the whole church of God. Israel was a name
given to the third grand patriarch, the grandson of
Abraham, to whom the promises made to Abraham
were again and a^-ain renewed. Gen. xxviii. 13, 14,
and XXXV. 11, 12, and xlvi. 3. His first name given
him at his birth was Jacob, Gen. xxv. 2(5, which sig-
nifieth a supplanler. The Hebrew root ^?V (supjdan-
tacit ; inde ^?V\ Jacob), whence this name is derived,
signifieth to supplant, Jer. ix. 4. This name was
given him in a double respect.
1. In reference to the manner of his coming out of
his mother's womb, which was by taking hold of his
brother's heel, as striving to come out before him.
The Hebrew word 3py, calx, that signifieth an heel,
Cometh from the same root that Jacob doth.
2. By way of prediction, that he should supplant
his brother, which he did twice ; first, in getting the
birth. Gen. xxv. 33 ; and afterward the blessing, Gen.
xxvii. 28, 29.
In these two respects said Esau, ' Is not he rightly
named Jacob ; for he hath supplanted me these two
times : he took away my birthright ; and, behold, now
he hath taken away my blessing,' Gen. xxvii. 3G.
This other name, Israel, was given him as a memo-
rial of his prayer and stedfast faith, whereby he pre-
vailed with God himself, and seemed to overcome him,
Gen. xxxii. 24. ?NT;i'\ Israel is a compound of a verb,
mtJ', prceraluit, that signifieth to prevail, and a noun,
^^', I)eus, that signifieth God. According to this
composition, it implieth one that prevaileth with God.
The Hebrew verb doth also signify to be a prince, or
to carry ones self as a prince, ")~l"^, Principem se r/erere
vel principatum oblinere, Prov. viii. IG, Esther i. 22;
and thereupon this interpretation of Israel is given,
' as a prince thou hast power with God,' Gen. xxxii.
28. That by his fervent, faithful prayer, he had the
foresaid power with God, is evident by the application
thereof, Hosea xii. 3, 4.
From this Israel descended all those that till
Christ's ascension were the visible church of God on
earth, and were named in memorial of him ' Israel,'
Exod. iv. 22, and xviii. 25 ; ' children of Israel,'
Joshua i. 2 ; ' men of Israel,' Joshua ix. G ; ' house
of Israel,' Exod. xvi. 31 ; and the place where they
dwelt, * laud of Israel,' 2 Kings v. 2.
Judah was the fourth son of the foresaid Jacob or
Israel ; his name, according to the notation of it, signi-
fieth praise ; for his mother praised God at his birth,
for giving her a fourth son, Gen. xxix. 35. ^T, jecit,
in hiphil, miH, celebravit, Ps. cxxxvi. 1 ; inde, mm*,
JuJah.
Judah was the head of one of the tribes of Israel,
Num. i. 7, which was the greatest tribe, most potent;
and counted the royal tribe, by reason of the promise
of the sceptre made to it. Gen. xlix. 8, Sec.
After the death of Solomon, ten tribes revolted
from the house of David, which was of the tribe of
Judah, to whose posterity the royal dignity was pro-
mised, 1 Kings xii. IG, 19.
The ten tribes that revolted, because they were the
greater number, retained the name Israel. But the
tribe of Judah and Benjamin, that remained faithful
with Judah, were ditferenced by this title Judah.
Mordecai was a Benjamite, yet called nin^ Juda'us,
a Jew, Esther ii. 5. In process of time all that re-
mained of the twelve tribes were called Jews ; so were
Ver. 8.]
GOUGE ON HEBREWS.
179
they called in Christ's and the apostles' time; and
to this day ai-e they called Jews. The Greek and
Latin words, lovdawg, Jicdceus, which we translate Jeiv,
are apparently derived from Judah. To speak Hebrew,
is said to speak, 'loudtxiari, Judaice, Jewish, and to pro-
fess that religion which the people of God then pro-
fessed, to Judaise, — DnnTIJD, Judaizantes, Se Judceos
prolUehantiir, — or to become Jews. By reason of that
difference betwixt these, which became two kingdoms,
and thereupon two nations, the apostle here maketh
express mention of ' the house of Israel, and of the
house of Judah ;' but to shew that by the new cove-
nant the enmity that was betwixt them shall be taken
away, they are both made confederates, and the new
covenant is made with the one as well as with the
other.
Some refer this to the calling of the Jews. But
that is not agreeable to the scope of the apostle, who
speaks of all God's confederates, who, at any time,
shall be under the new covenant, whether Jews or
Gentiles, so as the Jews are not excluded, though
this be not appropriated to them alone.
Sec. 37. Of the union of all nations under the new
covenant.
The conjunction of the two foresaid houses, Israel
and Judah, setteth out the union of all manner of
nations, who, by the gospel, shall be brought under the
new covenant. This is expressly proved, Eph. ii.
14-17. There,
1. The point itself is plainly expressed in these
phrases, ' made nigh,' ' one,' ' one bod}',' and * one
new man.' The Gentiles who were before two, being
out of the church, of another profession and con-
versation, are made nigh by being in the church, and
professing the true faith ; yea, they being two before,
two distinct people, having diverse laws and ordinances,
are now one in all privileges, all of one body, under
one head Jesus Christ, and one new man by the grace
of adoption and regeneration.
2. The means whereby this union is made is de-
clared to be ' by the blood and cross of Christ,' that is
by his death, for at the death of Christ, the veil of the
temple was rent. Mat. xxvii. 51, and thereby the parti-
tion wall betwixt Jew and Gentile was broken down.
3. The manner of uniting them is by making them
all ' one new man.'
1. This is a motive to all that live under this new
covenant, to endeavour to keep the unity of the Spirit
in the bond of peace. This was foretold, Isa. ii. 4.
2. This is also a motive to pray for the recalling of
the Jews ; for as the Gentiles are comprised under the
house of Israel and Judah, so much more the Jews.
That Jews may be Christians, is shewed, Chap. iii.
Sec. 28. Of their calling, see The Progress of
Divine Providence, in a sermon on Ezek. xxxvi. 11,
Sec. 17.
This new covenant is made with the seed of the
Jews as well as with the Gentiles. Such Jews as shall
believe, are accounted to be of the spiritual stock and
house, even of the house of Israel and Judah.
As we ought to take notice of all God's promises,
and pray for the accomplishment of them, Ezek. xxxvi.
37, so of this particular concerning the caUing of the
Jews, and pray for the accomplishment thereof. This
is so much the rather to be done, because the time
was when we were out of Christ, and then they prayed
for us ; so as zeal of God's glory, desire of the en-
largement of Christ's kingdom, and gratefulness to
that stock whence they come, ought to stir us up to
do what lies in us for the accomplishment of God's
promise concerning their call.
Sec. 38. Of God's like respect to the church of the
Gentiles as to the ancient Jews.
The conjunction of these two houses, Israel and
Judah, further giveth evidence that Christians, of what
nation soever, are as precious to God as the Jews
were before their rejection ; for Gentiles are comprised
under Israel and Jndah. In this respect, believing
Gentiles are called ' the children and seed of Abraham,'
Gal. iii. 7, 29 ; and ' sons of Zion,' Zech. ix. 13 ; and
the church of the Gentiles is styled, ' Jerusalem,'
Rev. iii, 12 ; and ' Zion,' Zech. ix. 9 ; and ministei's of
the gospel are styled, ' priests and Levites,' Isa. Ixvi.
21. This is further evident by the application of pre-
rogatives of old belonging to the Jews, to believing
Christians. For proof hereof, compare 1 Peter ii. 9
with Deut. vii. 6 and Exod. xix. 5.
The same reason that moved God to choose them
at that time, moveth him to choose us Gentiles in
these latter days to be his church ; namely, his own
good pleasure and love. This reason for them is
rendered, Deut. iv. 37, vii. 7, 8, and Ezek. xvi. 6, 7 ;
and for the Gentiles it is rendered, Eph. ii. 4, and
Titus iii. 4.
Learn hereby, in reading the Old Testament, to
observe the many great promises made to the Jews,
and the accomplishment of them, and withal the great
works which God did for them, and the many deliver-
ances which from time to time he gave them, and make
these grounds of thy faith ; and as occasion serveth
plead them before God. Apply all the evidences of
God's love manifested to the Jews, apply them to
yourselves, you believing Gentiles. The promise which
God made to Abraham the apostle teacheth us to
apply to ourselves, Rom. iv. 23, 24. ' Whatsoever
things were written aforetime, were written for our
learning,' &c., Rom.xv, 4. When enemies arise against
us, let us call to mind the prayers and supplications
which the faithful Jews made, and how they put God
in mind of his covenant, and of his promises, and of
his ancient love. Let us do so likewise, and with like
stedfastness of faith expect a blessing from him. We
have such grounds of faith as they had.
This also may be applied to such judgments as God
ISO
GOUGE ON HEBREWS.
[Chap. VIII.
inflicted on them, to move us to take heed of those
bins for which these judgments were inllictcd. The
apostle sctteth down a particular catalogue of these,
and thus concludoth, ' AH these things happened unto
them for cnsaniplcs ; and they are written for our
admonition,' 1 Cor. x, G, &c.
Sec. 89. Of a covenant diriiie and human.
There being express mention made in this verso of
a new covenant, mj' purj^oso is to endeavour to set it
forth at large ; and for that end distinctly to note,
1. What a covenant in general is.
2. What kinds of covenant are mentioned in Scrip-
ture.
3. What is the difference betwixt the old and new
covenant.
Of the notation of the Hebrew and Greek words,
nna, 6iadr,x,ri, translated covenant, see Chap. vii. 22,
Sec. 94.
1 . A covenant in general intendeth an agreement.
An agreement is sometimes on one part only, and
setteth out an absolute promise. Thus God's promise
of not destroying the earth any more with a Hood, is
called ' his covenant,' Gen. ix. 9-11. In this respect,
a testament is called a covenant. See Chap. vii. 22,
Sec. 9i.
But for the most part, a covenant is put for an
agreement betwixt two ; if not two single persons only,
yet two sides. Then it consisteth of two parts.
1. A promise of one party.
2. A restipulation or retribution by the other party.
In the latter sense, a covenant is taken tropically or
properly.
Tropically, when by a synecdoche a part is put for
the whole ; thus the promise is called a covenant,
Exod. ii. 2-4 ; or by metonymy, the seal or sign of the
covenant is put for the covenant itself. Gen. xvii.
10.
Properly a covenant is taken when with a promise
there is a kind of retribution or restipulation of per-
forming some duty. Thus a covenant binds each to
other, as Dent. xxvi. 17, 18.
A covenant thus taken is either divine or human.
Human betwixt man and man. Gen. xxi. 27.
Divine betwixt God and man. This is twofold.
One is made by God with man.
The other by man with God. In this, man, to
obtain some special blessing from God, binds himself
to some ppecial duty to God. In this respect, saith
Ilezckiah, ' It is in mine heart to make a covenant
with the Lord,' &c., 2 Chron, xxix. 10. Thus also
Zedekiah ' and his people made a covenant that every
man should let his man-servant, and every man his
maid-servant, being an Hebrew or an Hebrewess, go
free, according to the law,' Jer. xxxiv. 8, 9. Hereof
are two parts :
1. A prayer for obtaining good or removing evil.
2. A promise made for performing duty, Neh. ix.
82, 88. This is as a vow. It is divine, because we
have therein to do with God.
In the covenant which God maketh with man, God
freely promiseth some special good to man, and re-
quireth man, in way of gratitude, to perform some
special duty to God, which he that expecteth to par-
take of the benefit of the promise must undertake to
do. Gen. xvii. 7, 10, 14. This is that which here we
intend to speak of.
Sec. 40. 0/ a divine covenant.
A divine covenant is a mutual agreement betwixt
God and man, whereby the one bindeth himself to the
other, Hos. ii. 28, Zech. xiii. 9.
Of this covenant there are two parts.
1. A promise on God's part, which is in general to
make man happy. Herein and hereby the Lord
sheweth himself to be a God, Gen. vi. 18, and xvii. 2.
2. A retribution on man's part, which is to perform
his duty in way of gi-atitude, even such duty as God
requireth of him, Neh. ix. 88.
The nature of a divine covenant will more clearly
be manifested by a due consideration of the four causes
thereof: the efficient, material, formal, and final cause.
1. The principal efficient is God; for none can
bind the Creator to a creature but God himself, and
that of his own mere pleasure and good- will. But the
Creator hath power to bind his creature to him, and '
that in what duty he pleaseth ; to which duty the
creature is bound readily to yield itself, and that as a
creature and servant of God, but more especially as a
confederate, as one of those that are in covenant
with God.
The procuring cause is God's pleasure and good
will, Eph. i. 11, Luke xii. 82, Mat. xi. 2G; for there
is nothing out of God to move him. He is every way
perfect and complete in himself. He needeth nothing
that any creature can do ; neither can a creature do
anything that may move him to this or that, further
than he in his own good pleasure seeth meet.
Besides, though there might be something without
God to move him, that something cannot be in a
creature, because the creature itself is of God ; and
whatsoever it hath it hath from God, and all the abi-
lity that is in it to any good is from God.
2. The matter of a divine covenant consisteth in
the things that are covenanted. These are of two
sorts.
One on God's part, which is the good promised.
The other on man's part, which is the duty engaged,
and that in way of gratitude.
8. The formal cause consisteth in the mutual bind-
ing of the persons covenanting one to the other. A
covenant is a bond, Ezek. xx. 37. Herein it is like
a vow and an oath, which are strong bonds. Num.
XXX. 8. The bond on God's part is most sure, arising
from himself, Eph. i. 11 ; on man's part it is enjoined
to him, and imposed on him, Gen. xvii. 7, 9.
Ver. 8.]
GOUGE ON HEBREWS.
181
4. The ends of a covenant are of two sorts, supreme
and subordinate.
(1.) The supreme end is God's glory. This is the
supreme end of all things, and the best end that can
be. Now wisdom teacheth men to aim at the best
end. God being wisdom itself, must needs aim at
the best, which because his glory is, he aimeth at it.
As he sware by himself, ' because he had no greater
to swear by,' Heb. vi. 13, &c., so he aims at his own
glory, because he hath no higher nor better end to
aim at. At this he aimed in his eternal decree,
Rom. ix. 22, 23, Eph. i. 6 ; at this he aimed in
creating the world, Prov. xvi. 4, and in his provi-
dence, Isa. xlv. 7 ; so likewise in entering into cove-
nant with man. Herein is set out the glory of his
sovereignty, by engaging man to what he pleaseth ;
and of his wisdom, by ordering matters so as man's
failing of blessing ariseth from his own fault, namely,
from breach of covenant ; so likewise of his truth, in
performing covenant on his own part; of his justice,
in dealing with man according to his covenant of his
free grace, in doing what he doth on his good plea-
sure, and of his goodness, in covenanting that which
is for man's good.
(2.) The subordinate end is man's happiness, com-
prised under this word life. This is the end of all
God's covenants with man, Rom. x. 5, Gen. ii. 9,
Mai. ii. 5, Ezek. xvi. 6, 8, John iii. 16.
Sec. 41. Of instructions and directions arising from
a divine covenant.
God's covenant with man instructeth us in two
especial points.
1. In God's condescension to man.
2, In the sure prop that man hath to i-est on God
for happiness.
1. God's condescension to man is manifested four
ways.
(1.) In that God being the most high supreme
sovereign over all, vouchsafeth to enter into covenant
with his servants. To suffer such a relation as con-
federates and covenanters betwixt so high a sovereign
and so mean servants is a great condescension, Deut.
xxvi. 17, 18.
(2.) In that God being a Lord, hath power to com-
mand what he pleaseth, so as he need not covenant
or capitulate with them, saying, Do this, and I will
do that ; yet doth he enter into covenant. This ma-
nifesteth a great condescension, Mat. xx. 14, 15.
(3.) In that being most free, and wholly depending
upon himself, he need not bind himself to any (for
* who shall say unto him. What dost thou ? ' Job ix. 12
and xxxiv. 19, Dan. iv. 35); yet by covenant he binds
himself to man.
(4.) In that God being the Lord God of truth, Ps.
xxxi. 5, he binds himself to perform his promise, as
if there might be some fear of his failing therein,
Heb. vi. 17, 18.
2. The sure prop that man hath to rest on God for
happiness by reason of his covenant is manifested
two ways.
(1.) In that God, who * is good, and doth good,'
Ps. cxix. 68, doth covenant to make man happy.
God is as a deep, full, open, overflowing, everflowing
fountain, so as that might seem sufficient to make us
go to him for everj'thing that may tend to blessedness.
But the covenant which God maketh to bring us unto
happiness doth much more embolden us to go to him,
and make us confident of receiving from him what he
hath covenanted to give.
(2.) By covenant, God hath caused a special rela-
tion to pass betwixt him and us. He and we are
confederates. This is a sure prop.
As God is faithful in himself, so his covenant is
most sure. It is ' a covenant of salt for ever,' Num.
xviii. 19. God's confederates may thereupon have
strong consolation and confidence,' Deut. vii. 9, Heb.
vi. 18.
The covenant of God with man doth direct us in
four special points.
1. To know what God expects of us; namely, what-
soever is in the covenant to be performed on our part,
which we must be careful to observe, as we do desire
to receive any benefit from the covenant.
2. To understand what we may expect from God ;
namely, whatsoever on God's part is covenanted.
God, by his covenant, binds himself, and he will not
start from it : ' He is a faithful God, which keepeth
covenant,' Deut. vii. 9. Saints of old used to plead
this for strengthening their faith, 1 Kings viii. 23,
Neh. i. 5 and ix. 32, Dan. ix. 4.
The way whereby we may expect with confidence
from God what he hath covenanted, is to be conscion-
able in observing what is covenanted on our part,
Deut. vii. 12.
3. To acquaint ourselves with the covenant of God,
that thereby we may know what privileges and bless-
ings belong unto us ; for we have nothing whereby we
can lay claim to any good thing but God's covenant.
As this is a duty, so it will be our wisdom to do it.
A wise heir will search after such evidences as give
him a right to his lands and goods.
4. To be careful in observing our own undertak-
ings, and as conscionable in performing the covenant
on our part, as we are desirous to partake of the
benefit of the covenant on God's part. This is laid
down as a ground of Levi's blessing, that ' they kept
God's covenant,' Deut. xxxiii. 9. This God expressly
requireth, Exod. xix. 5. We cannot expect that God
should keep covenant with us, unless we be careful to
keep covenant with him, Ps. xxv. 10. Great is that
loss which followeth upon breach of covenant; yet
that is not all. God's wrath and vengeance will also
follow thereupon. Sore vengeance hath been executed
on breach of covenant with man, 2 Kings xvii. 4, &c.,
Ezek. xvii. 15 ; how much sorer vengeance may be
182
GOUGE ON HEBREWS.
[Chap. VIII.
feared on breach of covenant with God, Jer. xxii. 6,
9, and xxxiv. 18-20, Hos. viii. 1, 1 Kings xi. 11.
Sec. 42. Of the covenant of works.
There are two distinct kinds of divine covenants
which God made with man : one of works, the
other of grace. These the apostle expressly calleth
two covenants. Gal. iv. 21.
This distinction of a covenant of works and grace
is according to the means whereby the benefit of the
covenant is obtained. For in the first covenant life was
to be obtained by works, but in the latter by grace.
The covenant of works is God's agreement with
man to enjoy life upon perfect obedience.
In setting forth this covenant we will distinctly
consider,
1. The author of it; 2, the ground; 3, the parties
with whom it was miidc; 4, the good promised; 5,
the duty to be performed; G, man's ability therein ;
7, the seals thereof; 8, the ends of it; 9, the extent;
10, the restraint thereof.
1. The author was God, considered as man's creator
and supreme Lord, who had power to require what
service it pleased him of man, and to appoint man
what condition he would. Thus the author of that
covenant stood no way obliged unto man further than
it pleased him to bind himself.
2. The ground of that covenant was the good plea-
sure of the foresaid Lord. Though, after God had
entered into covenant with man, justice required that
the promised reward should be given upon perform-
ance of the condition, yet to er^jo}' such a condi-
tion for attaining the reward was mere pleasure and
will, yea, and grace too. The performing of the con-
dition could not merit such a reward as was promised.
Besides, the ability to perform the condition was
given by him that promised the reward.
3. The party with whom God made that covenant
was the first man, the father of all mankind, to
whom God gave a dominion over all his creatures
here below; who among all God's works was his
masterpiece, made after God's own image, and who
of all was most bound to God.
4. The good promised on God's part was life, a
most happy life, free from all misery, and everlasting.
This is evidenced by that tree of life which God set
in the midst of the garden. Gen, ii. 9.
5. The duty required on man's part was perfect
obedience to the law of works, and that in his own
person. This Moses thus expresseth, 'which if a
man do he shall live in them,' Lev. xviii. 5. By a
a man, he mcancth a man himself, in his own person,
not by a surety. B}' dointj, he meaneth a full and
perfect performing of all that was required, in every
part, point, and degree thereof. Hereupon the con-
trary is thus expressed, 'Cursed is he that confirmeth
not all the words of this law to do them,' Deut. xxvii.
26. The apostle settcth forth the like perfection of
that obedience, both affirmatively, Gal. iii. 12, Rom.
X. 6 ; and also negatively, Gal, iii. 10.
Quest. How was this condition made known to man ?
Ans. 1. It was written in man's heart, Rom. ii.
15.
(2.) It was further manifested to him by external
evidences and signs ; namely, by the two sacramen-
tal trees planted in Eden, Gen. ii. 9.
(8.) By the commination annexed to the transgres-
sion of the latter, Gen. ii. 17.
G. Man had ability given him to observe the con-
dition to the full at the very instant of his creation.
This is implied under this phrase, ' God created man
in his own image,' Gen. i. 27. That image of God is
expounded to be,
(1.) Knowledge, Col. iii. 10. Knowledge of all
things that were requisite for him to know for serv-
ing and honouring his Creator, and for continuing in
that happy estate wherein God made him.
(2.) Righteousness and holiness of truth, Eph. iv.
24. In this respect it is said that ' God made man
upright,' Eccles. vii. 29. As God made man perfect
in purity, so ho made the frame, bent, and inclina-
tion of man wholly to good ; and withal he gave man
power and ability so to continue ; only he made him
alterable, and left it in his power and free will to
stand or fall, that there might be thereby made a
more thorough trial of his voluntary obedience.
7. The seals of the covenant of works were the
two fore-mentioned signs, the two trees planted in the
midst of Eden.
The former seal was to assure him of the accom-
plishment of the promise upon observing the condi-
tion. It is hereupon supposed that if Adam had
eaten of the tree of life before he ate of the other
tree, he should for ever have been established. Thus
much is gathered out of this phrase, ' Take of the
tree of life, and eat and live for ever,' Gen. iii. 22.
The latter seal was added for further trial of his
obedience, whether he would be subject to the good
will of his Creator in everything that he should com-
mand him, though it were not natural, and as the
moral law written in his heart, but, as it might
seem circumstantial, merely upon the will of his
Lord. For the fruit of that tree, before it was for-
bidden, was as lawful for him to eat of as the fruit
of any other tree in Eden ; and it is said that ' the
tree was good for food, and that it was pleasant to
the eyes,' Gen. iii. 6.
8. The ends of this covenant were partly on God's
part, and partly on man's.
On God's part the most high supreme end of all
was his glory, manifested in sundry of his divine ex-
cellencies ; as his supreme sovereignty, unsearchable
wisdom, incomprehensible goodness, perfect justice,
both in giving reward according to compact, and also
in taking revenge according to desert.
On man's part one especial end was, to make
Ver. 8. J
GOUGE ON HEBREWS.
183
man the more careful in observing the condition, the
more watchful against transgression, and the more
confident in expecting the reward.
There was also another end both on God's part
and man's, which was to make way for the covenant
of grace, that thereby the mercy, pity, compassion,
goodness, and bounty of God might be more mani-
fested to man, and that man might have his heart the
more enlarged to magnify God.
9. The extent of the covenant of works reached to
Adam and all his posterity. This is evident by the
extent of the punishment to all mankind, Rom. v. 17.
Had Adam in his person fulfilled the condition, his
posterity had been established and enjoyed everlast-
ing life.
10. The restraint of this covenant was such, as,
the condition not observed, but broken in any point,
DO way was left for repentance by virtue of that
covenant. Every transgression brought a curse, Deut.
xxvii. 26.
Only God reserved to himself liberty to enter into
another covenant.
Quest. Why was this covenant promulgated after
man's fall, and openly proclaimed on mount Sinai,
Exodus XX. ; and called ' a covenant made with Israel
in Horeb,' Deut. v. 2 ; and ' the word of the cove-
nant,' Exod. xxxiv. 28 ; and ' tables of the covenant,'
Deut. ix. 11 ; and 'ark of the covenant,' Deut. x.
8 ? "Was man able after his fall to keep this cove-
nant?
Ans. No, for 'the law was weak through the flesh,'
Rom. viii. 3. Thereupon it is said, that ' no man is
justified by the law,' Gal. iii. 11. Yet are there
many reasons for promulging and reviving the same.
As,
1. That ' every mouth might be stopped,' Rom. iii.
19.
2. That it might be ' a schoolmaster to drive us
unto Christ,' Gal. iii. 24.
3. That we might have a platform of true right-
eousness to endeavour after it, 1 Tim. i. 8.
4. That sin might be more thoroughly known, Rom.
iii. 20, and vii. 7 ; and that both in the vile nature,
and also in the bitter fruits thereof.
Sec. 43. Of reward for works standing with grace.
Quest. Was not God's grace the ground of that life
which God promised to Adam ? If it were, how could
it be upon condition of works ? ' To him that work-
eth is the reward not reckoned of grace, but of debt,'
Rom. iv. 4. Grace and works cannot stand together,
Rom. xi. 6.
Ans. 1. The ordaining of a covenant to give man a
reward upon works may be of grace, though the retri-
bution, or giving the reward to him that worketh, be
of debt.
2. All debt doth not necessarily imply desert or
merit of the work. For a reward may far exceed the
worth of the work, and then the work doth not merit
the reward. The reward which God promised in the
covenant of works far surpassed the work required.
The reward was eternal and infinite, the work tem-
porary and finite.
3. All creatures, men and angels, are bound to do
whatsoever God requireth of them, on duty, though
there was no reward, Luke xvii. 10. The very con-
ceit of merit in the perfectest work that can be done
by mere creatures would be like the wild gourds that
were put into the pottage, it would cause death, 2
Kiogs iv. 39, 40.
4. All the ability that Adam had, or which the
glorious angels, or glorified saints have, is from God ;
so as none of them have of their own to merit any-
thing of God.
5. The apostle opposeth works or debt to grace,
Rom. iv. 4 and xi. 6, in relation to man's corrupt
estate after his fall, and in relation to man's high
esteem of works.
Quest. 2. Why is reward said to be of debt ? Rom.
iv, 4.
Ans. 1. In regard of the order of Grod's giving the
reward, which is upon working. The work must first
be done, and then the reward is given.
2. In regard of God's binding himself by promise
and covenant, to give such a reward upon such a work
done. In this respect the giving of reward is a part
of justice ; and men may plead justice, as in a case of
debt. For truth and faithfulness, in keeping promise
and covenant, is a part of righteousness and justice.
In this respect God is said to be ' righteous and just,'
Ps. cxvi. 5, 1 John i. 9.
Sec. 44. Of uses raised from the covenant of works.
The foresaid covenant of works instructeth us in
four especial points.
1. In the integrity, holiness, and perfection of God's
will. For that covenant is a platform of God's will-
There is nothing therein but that which is holy, just,
and good, Rom. vii. 12 ; and all holiness, righteous-
ness, and goodness fit to be enjoined unto man is
therein set down. That we may know thus much, the
law still remains registered for our use.
2. In that duty which men as creatures do owe to
the Lord, and which the Lord may exact of them.
For God may still exact what is in the covenant of
works, and made known by the law, and it is our duty
to yield it unto him. That impotency and disability
which man had brought upon himself gives him no
just dispensation from that that is contained in that
covenant, if God should in justice deal with him.
3. In that woful pHght whereunto man hath em-
plunged himself by transgressing that covenant. For,
(1.) He hath forfeited all that glory and happiness
wherein God at first did create him.
(2.) He hath pulled upon himself a curse which is
merciless and remediless.
184
GOUGE ON HEBREWS.
[Chap. VIII.
4. In the great need, yea, and absolute necessity,
of a Redeemer, and such a Ilcdeemer as Christ is.
For Christ is the only means to free man out of that
misery. Acts iv. 12. In this respect the law is our
schoolmaster to bring us to Christ, Gal. iii. 24.
'2. The covenant of works miuistereth matter of
humiliation, and that in four respects.
(1.) For that sin that Adam committed. Adam
was a public person, and we all were in his loins, and
sinned in him, Rom. v. 12.
(2.) For that natural corruption wherein we are
all conceived and born. For it is against that integrity
which the law or covenant of works requireth of man.
The law is spiritual, Rom. vii. 14, and condemueth
the pollution and pravity of our nature.
(8.) For the many actual sins which we continually
commit in thought, word, and deed ; and that by do-
ing that which is evil, or leaving any good undone, or
evilly performing the good which we take in hand. For
they are all expressly against the covenant of works.
(4.) For all the eU'ects of God's wrath which ftiU on
us, ours, or others, in body or soul, here or hereafter.
They are all caused by transgressing the covenant of
works.
3. The covenant of works giveth direction about
two things especially.
(1.) To acquaint ourselves with that covenant,
because it contains a perfect and everlasting rule of
righteousness, and sheweth what is good, what evil,
what lawful, what unlawful, so as thereby we may learn
what is the will of God, Rom. vii. 12. It also sctteth
out sin to the life, so as thereby we may know the
horror thereof, Rom. vii. 7, and iii. 20.
(2.) To examine ourselves thereby, Isa. viii. 20.
This is that glass which will shew us every spot upon
our soul.
4. That covenant affords mutter of gratulation in
two especial respects.
(1.) For God's great and good respect to man in
giving his Son to be our surety, who in our nature,
and in our stead, even for us, perfectly fulfilled that
covenant of works, Rom. viii. 3, and endured to the
full the curse which we had deserved, that we might
be freed from the same, Gal. iii. 13.
(2.) For God's special care over his elect, called by
the gospel and believing in Christ, whom he hath freed
from the covenant of works, so as they arc neither
to be justified thereby (for then would they not bo
justified at all), nor yet to stand to the condemning
doom thereof; for then should we be all condemned.
5. That covenant gives us just ground of denying
ourselves. For the covenant of works plainly demon-
strateth that there is nothing in us, and that nothing
can be done by us, which may abide the trial of that
covenant ; for nothing is done according to the rule
thereof. By it we may see that ' all our righteousr
nesses are as filthy rags,' Isa. Ixiv. 6 ; and that ' all
the world is guilty before God,' Rom. iii. 19.
Sec. 45. Of the covenant of grace .
The covenant of grace is God's compact with Christ
to save such as believe and repent.
That this covenant may be the more distinctly and
fully conceived, I will endeavour to set forth,
1. The titles in Scripture attributed to it.
2. The author of it.
3. The procuring cause thereof.
4. The mediator in whom it was made.
5. The time when it was made.
G. The occasion of making it.
7. The parties with whom it was made.
8. The good that was promised therein.
9. The duties required thereby.
10. The ratification of it.
1. The titles given to it are in special four.
(1.) A ' covenant of peace.' So it is styled, Ezek.
xxxiv. 25 and xxxvii. 2G. By j)eace is meant recon-
ciliation with God; for Adam's transgression caused
enmity betwixt God and man ; but by this covenant,
that enmity is put away, and peace made. Hereupon
the mediator that caused that peace, is styled ' the
Prince of peace,' Isa. ix. 6; and Christ is said to be
' our peace,' Eph. ii. 14.
(2.) A * covenant of life,' Mai. ii. 5, for life, even
eternal Hfe, is the main thing promised in this cove-
nant.
(3.) A ' covenant of salt,' Num. xviii. 19. Salt
maketh things long continue. It here implies a per-
petuity. The perpetuity of this covenant is in oppo-
sition to the covenant of works, which was soon
disannulled.
(4.) An ' everlasting covenant,' Isa. Iv. 3. This
sheweth the extent of the aforesaid perpetuity, that it
shall never have end, Jer. xxxiii. 20, 21.
2. The author of this covenant is God, considered
as a Father, propitious, and ready to receive man,
though a transgressor, into grace and favour, Deut.
xxxii. 6. Though there be the same author of the
covenant of works and gi-ace, yet, in making the one
and the other covenant, he may admit a double con-
sideration ; the consideration of a Creator and Lord
in the former, but the consideration of a Father and
Saviour in the Litter.
3. The procuring cause was God's free grace, mercy,
and compassion. God's good pleasure and mere will
was the cause of the former; not any worth or desert
in man. But now man was in miser}' ; in such misery
as all the creatures in the world were not able to de-
liver him. The Lord thereupon pitied man, and in
tender compassion entered into this other covenant
with him, Ezek. xvi. 4-G, &c. This doth much
amplify this other covenant of grace.
4. The mediator with whom the covenant of grace
was made, is Christ Jesus, God-man; for there was
not only an infinite distance betwixt the Creator and
creature, as in man's first estate, but also plain con-
trariety betwixt the pure, hoi}', righteous God, and
Ver. 8.]
GOUGE OX HEBREWS.
185
impure, unholy, unrighteous sinners; so as God could
not with clear, evident, and full satisfaction of justice,
enter into a covenant immediately with man fallen,
without a mediator; neither could there be any other
mediator than Christ, God-man, 1 Tim. ii. 6.
5. The time when this covenant was first made,
was anon after the former covenant was broken. And
it is observable that before the judgment against the
man or the woman was denounced, this covenant of
grace was entered into. Gen. iii. 15. This God so
ordered, that man might be kept from despair upon
hearing of the doom; but that, notwithstanding the
judgment, he might have hope of pardon.
6. The occasion which God took to enter into this
covenant of grace was man's transgression, where-
by both the infinite riches of God's mercy was more
magnified, and also the unsearchable depth of his
wisdom more manifested. Had God made such an
inviolable covenant of grace before man fell into
misery, nor his pity, nor his justice, nor his power,
nor his wisdom, had been so manifested as now they
are.
7. The parties with whom God made the covenant
of grace were sinners ; such as not only had deserved
no favour from God (as neither man in his innocency
had), but also had deserved the extremity of God's
wrath and indigation to be executed upon them. This
also doth much amplify the covenant of grace.
8. The good promised by this covenant was,
(1.) Freedom from all that misery whereinto man
by sin had implunged himself.
(2.) A greater degree of happiness, and a far more
glorious estate, than that which was promised in the
first covenant.
This was by reason of God's giving Christ to man,
and man to Christ, by virtue whereof they are so
united, as Christ liveth in man here, Gal ii. 20, and
man liveth with Christ for ever hereafter, 1 Thes.
iv. 17.
9. The duties required in this covenant are faith
and repentance, Mark i. 15. Faith is required to give
evidence to the free grace of God ; for faith is but as
an instrument or hand to receive that which God
freely and graciously ofiereth unto us, John i. 12.
Repentance is required to give evidence to the purity
of God, who, though he do freely confer grace upon
sinners, yet he suflereth them not to continue in sin,
Rom. vi. 1, 2. Under repentance all sanctifying
graces are comprised that tend to mortification and
vivification, which are the two parts of repentance.
Repentance required by virtue of the covenant of grace,
is to be considered as a qualification for participation
of that glory which God hath freely promised; for
* the unrighteous shall not inherit the kingdom of
God,' 1 Cor. vi. 9; ' no unclean thing shall enter into
it,' Rev. xxi. 27.
Besides, faith and repentance are not so in man's
power, as that obedience was, which by the former
covenant was required of him. God by his Spirit
worketh, increaseth, and continueth these graces in
us, Jer. xxxi. 33, Ezek. xi. 19, 20.
10. The ratification of this covenant is manifold.
It is ratified.
(1.) By God's word and promise. Gen. iii. 15.
(2.) By God's oath, Deut. xxix. 12, 14, Isa. liv.
9, 10.
(3.) By sacraments, whereof God had divers in the
several ages of his church; as, the ark in Noah's
time, 1 J?eter iii. 21 ; circumcision enjoined to
Abraham and his seed. Gen. xvii. 10 ; the passover
under the law, Exod. xii. 11 ; their passing through
the Red Sea, the cloud, manna, the rock in the wil-
derness, 1 Cor. X. 2, &c. ; baptism and the Lord's
Supper under the gospel. Mat. xxviii. 19, 26.
(4.) Christ's blood, and that typified before his
exhibition by sundry sacrifices, even from the begin-
ning, Gen. iv. 4, and actually shed upon the cross,
John xix. 34.
Sec. 46. Of the uses of the covenant of grace.
The covenant of grace is of singular use for instruc-
tion, consolation, incitation, direction, and gratula-
tion.
1. It instructeth us in God's (piXavd^u'Tria, special
love to man. Man was a sinner, and retained a re-
bellious disposition against God, when God made the
foresaid covenant of grace with him. There was no
reason that could be found in man to move God here-
unto. ' When we were enemies we were reconciled.'
Man neither offered to God, nor desired of God, any
atonement. The whole cause therefore resteth in
God, even in his free grace and undeserved love.
This love of God to man the apostle layeth down as
the true reason of the covenant of grace, Titus iii.
4, 5. See more hereof in A Plaster for the Plague, on
Num. xvi. 46, Sec. 34.
2. It instructeth us in the desperate condition of
those that reject this covenant of grace, and still stand
at odds with God. This is to ' count the blood of
the covenant an unholy thing,' which is a great aggra-
vation of sin, Heb. x. 29. That blood which is there
intended is the blood of the Son of God, shed to
ransom us from our sins. It is the most precious
thing that could have been offered up to the Creator;
and "to man the more precious, because it was ' the
blood of the covenant;' that is, that blood whereby
God's covenant with man for remission of sins, recon-
ciliation with God, all needful grace, and eternal bliss
is sealed up. Thus the covenant was made a testa-
ment, that is, unalterable, and inviolable, Heb. ix.
16, 17, so as that blood was most precious in itself,
and to man most useful and beneficial. To count
this an unholy thing, cannot be but a great aggrava-
tion of sin. The word xomv, which the apostle useth
in this aggravation, which we translate unholy, pro-
perly signifieth common; which implieth that those
18G
GOUGE ON HEBREWS.
[Chap. VIIT.
persons do account it to have no more virtue and
erticacy than any other blood. In the law-phrase
things profane and unholy were called common, Mark
vii. 2.
2. The covenant of grace affordeth singular comfort
to poor sinners, who, on apprehension of their sinful-
ness and unworthiuess, fear lest they should be utterly
cast off. But let such call to mind this covenant of
grace, how God for his own sake, on his free grace and
favour, hath entered into covenant with men to give
them life in Christ, requiring nothing of them but that
they reach out the hand of faith to receive this grace,
and to repent of their former rebellions against him,
to come unto him and to accept of atonement and re-
conciliation. Poor penitent sinners, whose hearts are
broken with sight and sense of sin, and believe in
Christ, may from hence receive much comfort. See
more hereof in A Flaster for the Plcujue, on Num.
xvi. 4G, sec. 3G.
3. We may be incited with an holj'^ boldness and
confidence to go to God's throne of grace, and there
to seek grace to help in time of need, Heb. iv. 16.
God hath entered into a covenant of grace, and given
a mediator, who is also a surety. See Chap. vii. 22,
Sec. 93. We may therefore take courage to ourselves,
and not fear to go to the throne of grace.
4. The said covenant affordeth us a good direction
in our addresses and accesses to God, which is to have
the eye of our soul fast fixed upon this covenant of
grace, to plead it before God, and to ground our faith
and hope thereupon. This will encourage us, notwith-
standing our sinfulness and unworthiness, to pour
forth our whole souls before God. God is said to ' re-
member his covenant ' when he shewed kindness to
his people, Exod. ii. 24, 2 Kings xiii. 23 ; and this
have saints pleaded, Ps. Ixxiv. 20, Jer. xiv. 31. This
hath moved God to refrain his wrath, Ps. Ixxxix. 34,
and to repent of his judgments, Ps. cvi. 45.
5. Great matter of gratulation doth God's covenant
of grace afford unto man, for it is the ground of all that
hope that we can have of any favour or blessing from
God. If gratulation be due to God for any blessing
at all, then for this especially, which is the ground-
work and foundation of all. If the particulars about
this covenant set down Sec. 45 be well weighed, —
namely, the author of this covenant, God our Father ;
the mediator, Jesus Christ ; the procuring cause, free
grace ; the subject matter, full happiness ; God's con-
descension to man, and binding himself to him ; the
ratification thereof by the death of his Son ; and other
like branches, — we shall find great and just cause of
hearty gratulation, even for this covenant.
Sec. 47. Of the ngrecment betwixt iJie two covenants
of unrks and fjrace.
The two covenants of works and grace agree,
1. In their principal author, which is God, though
in a different consideration, namely, as a Creator and
a Saviour. In which respect the prophet thus saith,
' Thy Maker is thine husband, and thy Redeemer the
Holy One of Israel ; the God of the whole earth shall
he be called,' Isa. liv. 5, Deut. xxxii. G.
2. In the general procuring cause, which is God's
good pleasure, without any desert of man, Eph. i. 11,
liom. xi. 35, 36.
3. In the parties between whom the covenants
passed, which were God and man. Gen. ii. 8, 9, and
iii. 15, and xvii. 7.
4. In the good promised by both, which is life, even
eternal happiness, Rom. x. 5, John iii. 16.
5. In a mutual stipulation, that is, on man's part.
Though there be several duties required in the one and
in the other, yet in this they agree, that something is re-
quired on man's part in both, Lev. xviii. 5, Marki. 15.
6. In an ability which God giveth to man to fulfil
the one and the other. Though in the former God left
the ability that he gave in man's power to retain it or
lose it, and not so in the latter covenant, yet in both
there is an abihty given, Eccles. vii. 29, Jer. xxxi. 33.
7. In the ratification of both, which was by certain
seals ; the two trees in Eden for the former, Gen.
ii. 9, and sundry sacraments for the latter.
8. In the same general ends of both, which were
God's glory and man's good, Prov. xvi. 4, Isa. xliii.
7, Rom. X. 5, John vi. 47.
9. In the same general extent of both. The former
extended to all the branches of the first root, which
was Adam, with whom the first covenant was made;
the latter to all the branches of the other root, which
is Christ, with whom the other covenant was made,
Rom. V. 18.
10. In the penalty against transgressors of the one
and other, which is death and damnation. Gen. ii. 17,
Deut. xxvii. 26, John iii. 18, Luke xiii. 35.
Sec. 48. Of the difference betwixt the two covenants of
works and r/race.
The covenants of works and grace do differ in the
particulars following :
1. In the different consideration of the author of
the one and the other, which are in the first God's
supreme sovereignty, and in the latter his rich mercy.
2. In the procuring cause of them, Avhich was, of
the former, God's mere will and pleasure ; of the
latter, pity and compassion.
3. In the manner of making the one and the other.
The former was without a mediator, the latter with
one.
4. In the time. The former was made before man
had sinned, the latter after his transgression.
5. In the occasion of making the one and the other.
The occasion of the former was to try man's faithful-
ness in that integrity wherein God made him ; the
occasion of the latter was to shew the necessity of
man's continual dependence on God.
6. In the confederates, or parties with whom the
Ver. 8.]
GOUGE ON HEBREWS.
187
one and the other was made. The former was made
with all mankind, the latter with the elect only.
7. In the particular good that was promised. In
the former a reward was promised upon fulfilling the
condition by man himself, Rom. x. 5 ; in the latter
was aflbrded,
(1.) A surety for man, Heb. vii. 22.
(2.) Ability to do what God would accept, Ezek.
xxxvi. 27.
(3.) A better reward, in man's communion with
Christ, John xiv. 3, and xvii. 23, 24.
8. In the duties required by the one and the other.
Perfect obedience was required by the former, faith
and repentance by the latter.
9. In the order of God's accepting. In the former
God accepted the person for the work, which is thus
expressed, ' If thou do well, shalt thou not be ac-
cepted ?' Gen. iv. 7 ; in the latter the work is accepted
in reference to the person.
10. In the ratification. The former was ratified by
word, promise, and seals ; the latter was further rati-
fied by oath, Heb. vii. 20, and blood, Heb. ix. 16, 17.
11. In the issue of the one and the other. The for-
mer was violable ; it might be forfeited, and was for-
feited ; the latter was inviolable, and shall never be
broken, Jer. xxxiii. 20, 21.
12. In the matter of the one and the other. These
two covenants do so far difler in the very matter and
substance of them as they can no more stand together
than the ark of God and Dagon, 1 Sam. v. 3, 4. The
apostle doth so far oppose works and grace in the case
of justification and salvation as they cannot stand to-
gether, Rom. xi. 6.
This difference betwixt the covenant of works and
grace giveth evidence of God's wisdom in working by
contraries, and in bringing light out of darkness, 2 Cor.
iv. 6, and good out of evil, as he brought meat out of
the eater. Judges xiv. 14 ; for man's sin, and misery
that fell thereupon, caused this better covenant. This
is an especial instance to prove that ' all things work
together for good,' Rom. viii. 28.
The foresaid difference doth also much amplify the
goodness of God, for God did not only repair or renew
the covenant of works after it was broken, but entered
into a far better covenant. Observe the particulars
wherein the covenant of grace excelleth the covenant
of works, and you will clearly discern how greatly
God's goodness is amplified by substituting the cove-
nant of grace instead of the covenant of works.
Sec. 49. Of the agreement hetwixt the covenant of
grace, as it is styled old and new.
The covenant of grace hath continued from Adam's
fall, and shall continue to the end of the world. In
this respect it is styled ' an everlasting covenant.'
But it hath been variously dispensed in the several
ages of the world.
The greatest difference in the dispensation thereof
hath been manifested in the times that passed before
and since Christ was isxhibited.
This difference is so great, as the covenant of grace,
though always one and the same in substance, hath
been distinguished into an old and new covenant,
Heb. viii. 13. In what respect it is called new, hath
been shewed. Sec. 35. The old covenant is so called,
in respects contrary thereunto.
The latitude of the covenant of grace will more
clearly be discerned, if we duly consider the agree-
ment and difference, as it is called old and new.
The agreement is manifested,
1. In their author, and that considered in the same
respect ; namely, as he is our Creator and Lord, and
as he is our Redeemer and Father ; for so was God
of old called and acknowledged, Deut. xxxii. 6.
2. In the procuring cause ; which was the free grace
and rich mercy of God, Luke i. 54, 55, 72, 78.
3. In the same ground and meritorious cause of
both ; which is Jesus Christ, Heb. xiii. 8, Rev.
xiii. 8.
4. In the same promises ; which are remission of
sins, reconciliation with God, and everlasting happi-
ness, Exod. xxxiv. 7, Lev. viii. 15, Ps. xci. 16.
5. In the same duties required ; which are faith,
Gen. XV. 5, and repentance, Ezek. xxxiii. 11.
6. In the same ground of stability ; which is the
continual abode and operation of the Spirit in God's
confederates, Ps. li. 11, 12.
7. In the same general end ; which is the praise of
the free grace of God, Exod. xxxiii. 18, 19, and
xxxiv. 6.
8. In the same persons with whom the covenants
are made ; which are sinners by nature, but elect of
God, Ps. xxxiii. 12, and Ixxxix. 3.
9. In the same word of faith, whereby the one and
other covenant is revealed. Gal. iii. 8, Heb. iv. 2.
10. In the same substance of sacraments, and the
same spiritual food, 1 Cor. x. 3, 4.
Sec. 50. Of errors contrary to the identity of the
covenant of (/race, distinguished into the old and new.
The identity in substance of the covenants of grace,
distinguished into old and new, doth both discover
sundry errors, and also instruct us in sundry prin-
ciples of religion. Of those instructions, see Sec.
51.
1. Errors discovered thereby are such as these :
(1.) That none but temporal blessings were pro-
mised under the law. This was an error of Servetus,
and sundry others. They do not consider that the
temporal blessings promised were types of heavenly ;
hereupon it is said of the patriarchs, and other believ-
ing Jews, that ' they desired a better country, that is
an heavenly,' Heb. xi. 16. As the covenant made
with them was the same in substance with that which
is made with us, so they had the same object of faith
and hope that we have. See ver. 5, Sec. 13.
188
GOUGE ON HEBREWS.
[Chap. VIII.
(2.) That there was one way for attaining salvation
under the law, and another under the gospel. This
was one of Socinus his errors. ]5y this the covenant
of works is revived, and the church under the law
subjected to that covenant. By this an essential dif-
ference is made between the Old and New Testament,
whereas in substance they are both one and the same,
as is shewed Sec. 49. By this position, the things
which God's word made dillereut (as the covenant of
works, and the old covenant of grace) are made one ;
and the things which God makes one and the same
in substance, are in substance made different ; as the
old and new covenant.
(3.) That the souls of the faithful before Christ passed
not into heaven, the place of glorious angels and glo-
riiied saints, but into a supposed place under the
earth, which they call liiiibus ixitnini.^ This is the
error of papists. They make four places for the souls
of those who depart out of this world, under the earth.
1^1.] Hell, properly so called, which is the lowest,
an everlasting place of intolerable torment for such as
die in mortal sins.
[2.] Purgatory, which they place next above hell;
where are intolerable torments, but only for a time,
for such as die in venial sins.
[3. J A place called limbus infantum, which they
place immediately above purgatory, and make it a
l)lace of darkness, without pain, but also without
heavenly bliss ; and this for such infants as die un-
baptized, there to abide everlastingly.
[4.] The foresaid limbus patnun, which they make
the uppermost of them all ; a place of darkness, but
free from the pains of hell and purgatory, and withal
from the joys of heaven. Hero, they say, the souls
of the faithful that died before Christ were reserved,
but freed from thence by Christ's descent into hell.
All these places, except hell, are fictions of their
pwn brain, and have no ground in sacred Scripture.
Concerning limbus patrum (for the other fictions I
pass by), the conceit thereof is directly against the
identity of the two covenants of grace in substance.
For if the same covenant in substance wore made with
the faithful before Christ, that is made with the faith-
ful since Christ, surely then they all partake of the
same substantial privileges. They before Christ be-
lieved on Christ as we do, llom. iv. 3 ; they obtained
remission of sins, llom. iv. 7 ; they were reconciled
unto God, and adopted to be God's children ; why
then should not they partake of the same glory that
we do ? Christ implieth that they do so. Mat. viii.
11. The translation of Enoch, Gen. v. 24, and rap-
ture of Elijah into heaven, 2 Kings ii. 11, are evi-
dences hereof. See Chap. ix. 15, Sec. 90.
(4.) That the souls of the faithful before Christ passed
into a place of rest and refreshing, but not into that
' Bellarm. torn. i. rlc Cbristo. lib. iv. cap. i, et torn, ii.,
do Purgat. lib. ii. cap vi.
place whither now the souls of the fuithful after
Christ's ascension do pass.
There is an error of Arminius and his followers.
Many of them deny the foresaid limbus juitnun, but yet
come too near unto it. They cannot determine where
this place of refreshing is. i^ven their opinion is re-
futed by the identity of the old and new covenant of
grace. Christ was a ' Lamb slain from the beginning
of the world,' Rev. xiii. 8 ; that is, his sacrifice was
to all purposes as effectual, before it was offered up,
as after ; and thereupon he is said to be ' the same
yesterday, to-day, and for ever,' Heb. xiii. 8.
Sec. 51. Of instructions raised from the identity of
the covenant of grace, distinguished into the old and
new.
The identity of the covenant of grace, distinguished
into old and new, instructeth us in sundrj' principles.
1. That the efficacy of Christ's merit is everlasting;
even from that time wherein he was fii'st promised,
Gen. iii. 15 ; therefore there were sacrifices from the
beginning, Gen. iv. 4, to typify Christ's sacrifice. It
is said of the law, and of all the types thereof, that
they were ' a shadow of things to come, but the body
is of Christ,' Col. ii. 17, Heb. x. 1. If, by virtue of
the everlasting merit of Christ, they who lived before
he was exhibited, might in faith rest thereon, how
much more may we ? How much more ought we
with strong confidence rest thereon ? Heb. ix. 13, 14.
2. That there is the same extent of the sacrament
of initiation under the new covenant as was under the
old. If infants might partake of the sacrament of
regeneration before Christ was exhibited, then much
more since. That which the apostle saith of the ark,
in relation to baptism, 1 Pet. iii. 21, that it was,
dvr/Vucroi', * a like figure,' may be said of circumcision.
All their sacraments were like figures, not types of
ours. The apostle maketh an express analogy betwixt
circumcision and baptism, Col. it. 11, 12.
8. That there is but one catholic church, and that
the church of believing Jews and Gentiles is the same,
and that the same circumstantials appertained there-
unto. For all before and after Christ, are partakers
of the same covenant of grace in substance. * One
God and Father, one Lord Jesus Christ,' 1 Cor. viii.
G ; ' one spirit, one body,' Eph. iv. 4, 2 Cor. iv. 18 ;
' one Mediator,' 1 Tim. ii. 5 ; ' one gospel,' Heb. iv.
2 ; ' one faith,' Gal. iii. 7.
4. That the inheritance which they looked for is
even the same which we look for, see Sec. 50 ; Error,
3,4.
Sec. 52. Of the difference between the covenant of
grace, as it is styled old and new.
The difference betwixt the old and new cove-
nant is,
1. In the time. The old was before Christ ex-
hibited, the new since, Heb. i. 1, 2.
Ver. 8.]
GOXTGE ON HEBREWS.
189
2. In the manner of delivering. The old was
more obscurely delivered under types and prophecies,
the new more clearly, 2 Cor. iii. 13, 14.
3. In the extent. The old was restrained to a
select people, Ps. cxlvii. 19, 20 ; the new is extended
to all nations. Mat. xxviii. 19.
4. In the Mediator. Moses, a mere man, was
made the mediator of the old. Gal. iii. 19 ; but Jesus
Christ, God-man, the Mediator of the new, Heb. viii. 8.
5. In the ratification. The old was ratified by the
blood of beasts, Exod. xxiv. 8 ; the new by the
blood of the Son of God, Heb. ix. 12.
6. In the efiicacy. The old comparatively was a
ministration of death ; the new a ministration of the
Spirit, 2 Cor. iii. 7, 8.
7. In the kind of coniederates. Under the old, God's
confederates were in their non-age, as children under
tutors and governors. Gal. iv. 5, 7.
7. In the kind of seals or sacraments. Under the
old they were more in number, more various in rites,
more difficult, more obscure, more earthly. By com-
paring the sacraments of the one and the other together,
this will evidently appear.
9. In the manner of setting forth the promise of
God. In the old it was set forth more meanly under
temporal blessings, Deut. xxviii. 2, &c. ; under the
new, more directly, under spiritual and celestial bless-
ings. Mat. V. 3, &c.
10. In the yoke that is laid on the confederates by
the one and the other. By the old, an heavy yoke
was laid, Acts xv. 10 ; by the new, an easy and light
yoke. Mat. xi. 30.
So great a difference there is betwixt the new cove-
nant and all other covenants, as it is styled ' a better
covenant,' ver. 6, and Chap. vii. 22. See Sec. 24,
and Chap. vii. 22, Sec. 94.
Sec. 53. 0/ instructions arising out of the difference
betwixt the new covenant and other covenants.
If the difference betwixt the new and other covenants
be observed, we shall find it far to excel other cove-
nants. Whereby we are instructed in sundry points, as,
1. In ' the manifold wisdom of God,' as the apostle
styleth it, Eph. iii. 10. This is manifested in order-
ing the government of his church, according to the
state and condition thereof. For,
(1.) In man's entire estate, when he was made per-
fect, God made with him a covenant of works.
(2.) After man's fall, when the church was in the
infancy of it, God ordered it as best befitted that
estate.
(3.) In the childhood of it, he gave his people such
external ordinances as were most convenient for
them.
(4.) In the riper age of it, he fully revealed his whole
will, and gave them ordinances more spiritual.
(5.) When the church shall come fully to be com-
plete and more perfect than at the first, there shall be
no sun, no moon, no temple, no external ordinances,
Rev. xxi. 22, 23.
2. In the increase of God's goodness. This is
herein manifested, that all the changes of God's cove-
nant were ever to the better. The covenant of grace
was better than the covenant of works. The new
covenant better than the old.
At first, when all were in one family, yea, and after-
wards when there were many distinct families, the
first-born was both a governor and also an instructor
of the whole family. Gen. iv. 7, and xviii. 19.
When the church increased into a nation, God set
apart the twelfth part, namely, one tribe of twelve, to
be ordinary ministers therein. Num. iii. 12.
When the church stood in need of other ministers,
God raised up extraordinary prophets, and endowed
them with an extraordinary spirit.
When the time of the gospel approached, God raised
up a minister, even John the Baptist, who was greater
than any before him. Mat. xi. 11.
After Christ's ascension, he gave apostles, prophets,
and evangelists, who did not only most clearly make
known the whole counsel of God to the church that
was in their days, but also left it on record for the
benefit of all churches after them to the end of the
world.
3. In the greater degree of glory, which the souls
of saints departed under the new covenant have, than
they who departed under the old. For although all
went to the same place of glory, yet they under the
old wanted the fruition of Christ as God-man. This
addeth much to our glory, Luke xxiii. 43 ; Philip, i.
23 ; 2 Cor. v. 8.
Questionless, the souls of saints in heaven before
Christ's ascension did, as many on earth, desire to
see those things which they who ascended after Christ
did. Mat. xiii. 17. As the glorified souls now want
something of the glory which they shall have after
the resurrection, namely, the union of their bodies
with their souls, and in that respect long for the last
day, so the souls of saints before Christ might long
for his presence, Heb. xi. 39, 40, and x. 20.
Obj. Against the alteration of man's estate to the
better may be objected, that man's corrupt estate is
not better than his entire estate, yet the entire was
changed into the corrupt estate.
Ans. 1. Though the corrupt estate be not simply in
itself better than the entire, yet through God's wise
dispensation it proved to be better, and that in two
respects : one in reference to God's glory, as is
shewed, Chap. ii. 10, Sec. 86 ; the other in refer-
ence to the good of God's elect. For they have in
Christ a greater stability than Adam had, and far
better privileges.
2. That alteration was by man's transgression.
He implunged himself into that misery which sin
brought, so as that may be termed a just punishment
of man's transgression, rather than an alteration on
190
GOUGE ON HEBREAVS.
[Chap. VIII.
God's part. This answer may be given to all those
jiulgnients which ago after age have been inflicted on
God's people for their sins, as to the Jews' captivity
in ]5;il:ylon, to their rejection under the gospel, to the
casting oil" of many of the churches of Greece planted
by the apostles, and to sundry Christians becoming
antichristians ; yet God, who at first brought light out
of darkness, hath caused much light to shine out of
sundry of the fore-mentioned dark conditions, and will
also bring further light out of others, so as God's
work will appear to be to the better.
Sec. 5-1. Of tlienicaninq of these xoords, ' Not accord-
ing to (he covenant tvhich I made, loith their fathers.'
Ver. 9. Xdl accordimj to the covenant that 1 made
with their fathers in the day xrhen I took them hij the
hand, to lead them out of the land of E'fi/pt ; because
tlieij continued not in inij covenant, and I regarded them
not, sailh the Lord.
The foresaid new covenant is here amplified by pre-
ferring it before the old ; and that the excellency
thereof might more evidently be manifested, he setteth
out the old covenant in this verse, and the new cove-
nant in the three following. Thus by comparing them
together, it will appear which is the better.
He sets down the comparison negatively, thus, ou
xaru, ' not according to the covenant,' &c. This
negative hath reference to the manner of delivering
the former covenant, as if he had said, not under such
dark types and shadows, not clogged with such bur-
densome rites and ceremonies, nor with such charge-
able sacrifices and other oblations, as the old covenant
was, but more clearly, with easier burdens and less
cost.
Of the differeuces betwixt the old and new covenant,
see ver. 8, Sec. 52.
Of the covenant, what it is, ver. 8, Sec. 39.
That the covenant which is here intended might not
be mistaken, it is set down by the persons with whom it
is made, in these words ri'f irroirisa, wJiich I made toitli
their fathers.
God is here brought in as the author of that cove-
nant, as well as of the new covenant, for thus saith
God, 'I will make a new covenant,' ver. 8. By this
it appears, that even the old covenant was a divine
covenant, made by God himself with man. Of a divine
covenant, see ver. 8, Sec. 40.
The fathers, toT; cargaff/, here mentioned, are those
Israelites which came out of Egypt into the wilderness,
where this covenant was set out with the several rites
appertaining thereunto. These are they who are men-
tioned Chap. iii. 9, Sec. 95, who are said to ' tempt
God,' and to ' grieve' him. That these fathers were
those Israelites, is evident by that which in this verso
is further said of them, that they were ' led out of the
land of Egj^'pt.' The prophet Jeremiah makcth men-
tion of these fathers, who lived 900 years before his
time, to shew the patience of God. Though God had
been provoked so long, yet he continued his covenant
among them.
This relative aurxv, their, hath reference to ' the
house of Israel,' and ' the house of Judah,' mentioned
in the former verse. Though, when the prophet uttered
this, they were two kingdoms, yet they all descended
from those fathers that came out of Egypt. Therefore
of both these kingdoms, he saith their fathers. This
is an aggravation of their division.
Sec. 55. Of God's tenderness toivards his confederates.
The foresaid persons are further described by a
memorable deliverance out of a miserable bondage.
The time of that deliverance is thus set down, sv
riiMha, in the dag when I took them, kc.
The word day is here determinately used, and it
setteth out that distinct time wherein the covenant
here spoken of was made and was violated, even then
when God made Israel a distinct nation of itself, being
brought from among the Egyptians, and severed from
all other nations.
Of the extent of this word day, see Chap. iii. 8,
Sec. 91.
God is here brought in as the author of the foresaid
deliverance. For thus saith the Lord, ' I took them
by the hand.'
To shew that this is a very observable point, it is
thus expressly mentioned in the preface of the deca-
logue, ' I am the Lord thy God, which hath brought
thee out of the land of Egypt,' Exod. xx. 2.
This giveth instance that deliverances are of God.
See Tlie Guide to go to God, or an Explanation of the
Lord's Prayer, on 6th Petition, sec. 188; of praising
God for deliverances, see The Church's Conquest, on
Exod. xvii. 15, sec. 77, and The Saint's Saciiftce, on
Ps. cxvi. 8, sec. 51.
God's manner of delivering them is thus expressed,
When I took them by the hand, or word for word, i~iXa-
Zoi^hou, taking them by the hand.
Of the Greek verb translated takinq, see Chap. ii.
IG, Sec. 156.
This noun hand, added to the former verb thus,
by the hand, implieth a metaphor, taken from indul-
gent and tender parents, who take their children that
are weak by the hand, that they should not fall and
hurt themselves. This metaphor doth Moses thus
explain, ' The Lord thy God bare thee, as a man doth
bear his son, in all the way that ye went,' Deut. i. 31.
This setteth out God's tenderness over his church.
Another prophet setteth out God's tenderness thus,
' Taking them by their arms, I drew them with cords
of a man, with bands of love,' Hosea, xi. 3, 4. To
this purpose tend these metaphors, ' He found him
in a desert land, and in the waste howling wilderness ;
he led him about, he instructed him, he kept him as
the apple of his eye. As an eagle stirreth up her
nest, fluttcreth over her young, spreadeth abroad her
wings, taketh them, beareth them on her wings, so the
Ver. 9.]
GOUGE ON HEBREWS.
191
Lord alone did lead him,' Deut. xxxii. 10-12. And
this which Christ useth, * How often would I have
gathered thy children together, even as a hen gathereth
her chickens,' Mat. xxiii. 37.
It is his own free grace and mere mercy that moveth
him thus to do. He taketh such and such for his
children, and dealeth with them as with children.
This is a great incitation to move us, who are taken
into covenant with God, to submit ourselves willingly
to his tuition and discipline. Though he be a great and
glorious Lord, yet he is also a good and gracious father ;
he condescendeth to our weakness, and considereth
what is needful for our infirmity, rather than what may
beseem his own majesty. This is a strong prop to
our faith.
Sec. 56. Of God's full delivering out of danger.
The end of God's taking them by the hand was, to
lead them out of Egypt. This doth further amplify
the foresaid tenderness of God towards them.
Of the simple verb ayw, duco, from whence the
compound translated to lead out is derived, see Chap.
ii. 10, Sec. 94.
This compound lt,dyoj, ediico, is applied to a shep-
herd's leading his sheep out of the fold to their pasture,
John X. 3 ; and to an angel's bringing the apostle out
of prison, Acts v. 79, and xii. 7. It is four times
used of bringing Israel out of Egypt, namely here, and
Acts vii. 86, 40, andxiii. 17. It is opposed to forcing
or thrusting any out of a place, Acts xvi. 37, 39.
And thus it may imply gentleness and tenderness.
The preposition Ix, vel, Ig, with which the verb is
compounded, signifieth out of, or from,. Thus the
compound implieth a full deliverance, or a thorough
bringing out of such and such a place, or danger, or
misery. The fore-mentioned instances of the word do
prove as much. Here then it giveth us to understand
that God did fully free the Israelites from their bondage.
The very history giveth sufficient proof hereto.
Nor Pharaoh, nor all the Egyptians, by all their
power and policy, could recover them again.
This may be a type of Christ's full deliverance of
his people from their spiritual bondage under Satan.
See Chap. vii. 25, Sec. 103.
Sec. 57. Of abusing God's kindness in and ahout his
covenant.
Express mention is made of the land of Egypt,
because that was the place of their bondage.
The Greek word yyj, terra, translated land, properly
signifieth earth. Earth is that whereon men tread,
whereupon they rest, abide, and dwell. That part of
the earth where a distinct people dwell is called their
land ; as the land of Canaan, while the Canaanites
dwelt there, and the land of Israel, while the Israelites
dwelt there. According to the notation of the Greek
word, it signifieth that which bringeth forth, ^ for the
' re/vw, gigno, inde y?.
earth bringeth forth all manner of fruit for man and
beast.
Of Egypt, see Chap. iii. 16, Sec. 163. There are
noted sundry observations pertinent to this place ; for
there is the same end of mentioning Israel's deliverance
out of Egypt, both there and here, namely, as an
aggravation of Israel's rebellion upon their deliverance.
' For they soon forgat God's works, they waited not
for his counsel,' &c., Ps. cvi. 12.
Their example gives a representation of an un-
grateful and ungracious disposition. No kindness
works upon it. This did Moses and other prophets,
yea, and Christ himself, oft upbraid the Israelites, as
Deut. xxxii. 6 ; 1 Sam. xii. 7, &c. ; Micah vi. 4, &c. ;
Isa. V. 4 ; Mat. xxiii. 37.
That Spirit so worketh in the children of disobe-
dience, so blindeth their eyes as they cannot discern
the kindnesses of the Lord ; and so hardeneth their
hearts, as they cannot be sensible thereof nor afiected
therewith.
This justifieth God in taking away his favours from
such abusers of them, and in turning his fatherly
lenity into the severity of a judge. Men bring divine
judgments upon themselves, Hosea xiii. 9.
This is a fair warning to us, who are compassed
about with the manifold kindnesses of the Lord ; to
take such notice of them, to be so affected with them,
and to walk so worthy of them, as it may never re-
pent the Lord of any kindness done to us, but rather
go on in doing more good unto us. See Chap, iii, 11,
Sec. 113.
There are two reasons why the time of the old
covenant is set out by Israel's deliverance out of
Egypt.
One to revive and keep fresh the memorial of that
great deliverance.
Of memorials of God's deliverance, see Mercer s
Memorial, on Exod. xiii. 3, doct. 1.
The other is to commend God's wisdom in choosinw
such a time for entering into covenant with his people.
For that was a time wherein he had more than ordi-
narily bound them unto all faithfulness to himself, by
freeing them out of a most miserable bondage. Thus,
after that God had brought Abraham from an idola-
trous place, given him victory over the kings of the
nations, and settled him in peace, he made a solemn
covenant with him, Gen. xvii. 2. In like manner he
dealt with David, 2 Sam. xxiii. 5 ; and with Solomon,
1 Kings ix. 5.
Then are men's hearts more pliable, and ready to
yield unto God. They are as wax warmed, which
quickly receives an impression. When the Egyptians
were overwhelmed in the Red Sea before the Israelites,
' then believed they God's word ; they sang his praise,'
Ps. cvi. 12.
Hereby we may learn what is expected, when God
giveth any evidence of more than ordinary mercy,
faithfulness to God, as being to observe such oppor-
192
GOUGE ON HEBREWS.
[CnAP. VITI.
tunities, and answerably to carry ourselves. Strike
the iron while it is hot. We of this nation have cause
to take notice hereof; for God hath bound us to him-
self by many gracious favours. He hath not only re-
served us to the time of the new covenant, but also to a
time wherein the glorious light of the gospel, the word
of that covenant, h;ith broken through a thick cloud of
superstition and idolatry. We must therefore take
notice of that covenant that is betwixt God and us ;
for he expects that we renew our covenant with him,
and remain faithful therein.
Sec. 58. Of reconciling the propJwt and the apostlr.
The rebellion of the Israelites is thus expressed, on
alroi o'jx £v£,a£/vav sv rjj diaOrixri fiov, because they con-
tinued not in my covenant. In quoting this part of
the text, there is some ditlerence betwixt this and the
Hebrew, which thus expresseth it, "lisn ilDn X'N
^nn3*nX, which my covenant theij hralce.
Ans. 1. The apostle hokleth close to the LXX, of
whom see Chap. i. 6, Sec. 72.
2. He retaineth the true sense and full meaning of
the prophet, and withal explaineth the same ; for out
of the apostle's words two things may be gathered,
(1.) That not to continue in God's covenant is to
break it, or to make it void.
(2.) That their not continuing in God's covenant was
a just cause of taking it away. Therefore the apostle
brings it in with this causal conjunction, oV/, because.
The Hebrew word, 1-'5< quia,^ also translated ivhich,
is used as a causal conjunction. Indeed, the weakness
of the covenant itself was one cause of nulling it ; but
their breaking of it was another. Many causes may
concur to the making void of a thing. How the weak-
ness of the covenant itself, and the confederates' viola-
tion thereof, may be accounted causes of abrogating it,
is shewed, ver. 8, Sec. 30.
This other clause, xayu ri,u,iXrisa avruv, and I re-
garded them not, seemeth much more to swerve from
the prophet, who thus expresseth the mind of God,
Da T)"?]!! 'DJX1, < Although I was an husband unto
them.'
Ans. 1. The prophet directeth God's speech to the
Israelites, while they remained the people of the Lord,
not clean cast ofl', and thereupon setteth out the mere
relation betwixt God and them, to aggravate their sin
the more. For hereby it appeareth that they were as
an adulterous wife, which had on her part broken the
matrimonial bond, and thereby provoked God to break
the covenant on his part. Thus the cause of abrogat-
ing that covenant is by the prophet declared to be on
their part. But the apostle, speaking of the covenant
abrogated after their rejection, sets down the etlect
thereof, which was,' that God ' regarded them not.'
He would not any longer shew himself an husband
unto them. Thus, in regard of the diQ'erent times
wherein the prophet and apostle wrote, that which by
' Pagnin. Vatabl. Mam. Tremel. et Jun.
the former is declared to be deserved on the people's
part, is by the latter shewed to be executed on God's
part. One sets down the cause or provocation, the
other the efi'ect or execution, of one and the same
thing. Thus there is no contradiction in the apostle's
words to that which the prophet had said, but a mani-
festation of that which the prophet intended to be
accomplished.
2. Some read the prophet's interrogatively thus,
* Should I have continued an husband unto them ? '
So it is in the margin of our English Bible. Thus is
God brought in as casting off all further care of them,
and not regarding them, as the apostle expresseth it.
The prophet speaks to the rebellious people them-
selves ; and therefore sets down the mind of God with
a kind of indignation interrogatively. But the apostle
spcakcth of a people that had received their doom
and punishment, and therefore expresseth it more
plainly and clearly.
3. The word Tl^Ul, used by the prophet, and
translated, ' I was an husband,' is a verb, and signi-
fieth also, to have dominion.^ So it is translated,
1 Cor. iv. 22. Thus doth 'the vulgar Latin, and
sundry others, ancient and later interpreters of the
prophet Jeremiah, take it in that place. Now to have
dominion is sometimes taken in the worse part,
namely, to keep them under in a kind of slavery over
whom they have dominion, and to trample upon them ;
so is that word used, Isa. xxvi. 13, and such are ap-
parently ' not regarded.'
Every of the foresaid answers are sufficient to re-
concile the seeming difference between' the prophet
and apostle.
Sec. 59. Of God's casting of transgressors of his
covenant.
Of the Greek word translated regard not, see Chap,
ii. 3, Sec. 19.
As here the word is used it giveth a proof that
people's violating God's covenant provoketh God to
cast them off. On this ground the Lord cast off the
house of Eli, 1 Sam. ii. 30 ; and Saul, 1 Sam. xiii.
13, 14 ; and Solomon's kingdom in part, 1 Kings xi.
11 ; and Coniah, Jer. xxii. 28, 30. This is exem-
plified in sundry parables, as of the vineyard, Isa.
V. 5 ; of the fig-tree, Luke xiii. 7 ; of the olive
branches, Rom. xi. 20 ; and of the husbandmen,
Mark xii. 9. The like is threatened against Christians
under the new covenant, to whom the apostle thus
saith, ' If God spared not the natural branches, take
heed lest he also spare not thee,' llom. xi. 21. And
Christ to the church of Ephesus, thus, ' I will re-
move thy candlestick out of his place, except thou re-
pent,' Ilev. ii. 5 ; and to the church of the Laodiceans,
thus, ' I will spew thee out of my mouth,' Rev. iii.
IG. Lamentable experience hath given proof of the
truth hereof in most of the churches of Greece.
' "pya cum 3 vel 7 significat dominare.
Ver. 10.]
GOUGE ON HEBREWS.
193
God's truth, justice, and wisdom moveth him thus
to deal with unfaithful confederates : his truth, be-
cause he hath threatened as much ; his justice,
because revenge is as due to transgressors as
reward to observers of the covenant ; his wisdom,
lest he might seem too indulgent to transgressors, and
lest transgressors should thereupon grow insolent and
impudent.
It stands us in hand upon the foresaid ground to
have our eye always upon the condition which, by
virtue of the covenant, is required of us ; and to be as
careful and conscionable in keeping the condition as
we are desirous to enjoy the benefit and privileges of
the covenant, which now, under the gospel, is faith
and repentance.
Of this phrase, saitli the Lord, see ver. 8, Sec. 31.
Sec. 60. Of a distinct understanding of the privileges
of the new covenant.
Ver. 10. For this is the covenant that I will maJce
with the house of Israel after those days, saith the Lord ;
L will put my laws into their mind, and tvrite them in
their hearts.
The apostle having in general declared the abroga-
tion of the old covenant, in regard of the weakness
thereof, doth in this, and the two verses following, dis-
tinctly describe the new covenant, which succeedeth
in the room of that which is abrogated. The descrip-
tion following sheweth the new covenant to be so
excellent an one as it might well be substituted in
the room of the other ; and thereupon introduceth it
with this causal particle on, for, or because. He thus
beginneth his description. This is the covenant, giving
us hereby to understand that Christians ought to be
distinctly and fully informed in the privileges belong-
ing unto them. For this very end were the writings
of the evangelists and apostles added to the prophets.
Generals are of little use till they come in particular
to be understood and applied. John the Baptist
thought it not enough to say. There standeth one
among you whom you know not, but also more par-
ticularly saith of Christ, ' Behold the Lamb of God ;'
and again, ' This is the Son of God,' John i. 26, 29, 34.
1. It is a fond conceit that many think it enough
that they live in the time of the gospel, under the new
covenant wherein Christ is exhibited, and the whole
counsel of God revealed, and yet know little of the
particular privileges and mysteries of the covenant.
This general knowledge may be rather a means of
aggravating their condemnation than bringing them to
salvation, if they rest therein.
2. Commendable in this respect is the pains of such
as labour distinctly to set out this new covenant, and
other mysteries of the gospel, that so their people may
the more distinctly understand the same. According
to the manner of ministers' teaching, people use to
conceive the mysteries of godliness.
3. They who, according [to] the clear means of mani-
VOL. 11.
festing gospel mysteries, do clearly and distinctly
understand the same, will better discern the benefit of
God's gracious dispensation towards them. God is
here brought in to be the author of the new covenant ;
for it is he that saith, 'I will make.' This doth much
commend this covenant, and sheweth it to be a divine
covenant. Hereof see ver. 8, Sees. 40, 41.
The word bia6r,6oij.ai, translated make, is not the
same, a-j^nXscsc^, which is used ver. 8, Sec. 34, nor
that, s';roi7)(ja, which is used ver. 9, Sec. 54. Those
two words are more general than this.
This is more proper to a covenant, and signifieth
to covenant ; as if he had said. This is the covenant
that I will covenant. The noun translated a cove-
nant is derived from this verb, so as this verb in this
place is most proper and emphatical.
This metaphor ol-Aog, house, is explained ver. 8,
Sec. 36.
Of this title Israel, see ver. 8, Sec. 36. It is here
taken more largely than there ; for here it compriseth
under it all the people of God, without that difi"erence
that was there made betwixt Israel and Judah. It is
in this place spiritually taken for the whole church of
God under the New Testament, called ' the Israel of
God,' Gal. vi. 16.
Sec. 61. Of the time of the old covenant passing
hefore the new covenant could come in.
This phrase, /j-sra rag sx.ilvx.g rj/xs^ag, after those days,
sets down the time of the gospel ; those days, rjfj^s^ai
hihai, hath reference to the time of the old covenant.
For speaking in that time, he saith, ' the days come.'
The days coming were the days of the New Testa-
ment ; therefore he saith, speaking of the days of the
old covenant, * after those days,' when those days are
finished ; and hereby he implieth that the days of the
old covenant must be passed before the new covenant
can be brought in ; for two difierent covenants cannot
stand together, no more than two different priests
could, ver. 4 ; or two different tabernacles, chap. ix.
8 ; or two different sacrifices, chap. x. 9.
There must be a privation of one form before there
can be an introduction of another, ver. 7, and chap,
vii. 11.
1. This is to be noted against that popish hotch-
potch whereby they confound the law and the gospel,
works and faith, holding a justification by both ; which
is as if light and darkness should be made to stand
together. Let the apostle's opposition betwixt grace
and works, Rom. xi. 6, be well noted against their
position.
2. Let this make us rejoice in the passing over of
those days, and take heed of entertaining any desires
of their returning again. Mark the apostle's zeal in
this case, Gal. iii. 1-3.
Sec. 62. Of the method of the apostle.
The substance of the new covenant is set down ia
N
194
GOUGE ON HEBREWS.
[Chap. VIII.
certain promises, which are as so many privileges.
They arc in number four, but may be drawn unto two
heads :
1. The privileges covenanted.
2. The main ground or cause of those privileges.
This is set down in the second rank thus, I will he to
tliem a God, and tlinj shall he to me a people.
Theprivilcgesare two, justification and sanctification.
Justification is implied, vcr. 12.
Sanctification is set forth in the two parts thereof :
1. Illumination of the mind, all shall knoiv me,
ver. 11.
2. Renovation of the other parts, / toill lorite my
laws in their imrard part.
As for the order, the apostle is not over-strict and
curious therein, it being but a circumstance.
Though [for] the help of our understanding in con-
ceiving these several promises I have thus distinguished
them, yet my purpose is to tread in the steps of the
apostle, and to handle the foresaid promises in that
order, which is here by him observed ; for which good
reason may be given :
1 . The first promise is so set down as it sheweth
the difference betwixt the manner of declaring the old
and new covenant : that was in tables of stone ; this
in men's hearts, 2 Cor. iii. 3. Therefore, in this
respect, it may well have the first place.
2. The next promise is the gi'onnd of all the other,
and in that respect may fitly be set before them that
follow.
3. The third promise is an apparent evidence of the
last, and better seen and discerned.
4. The last promise, ver. 12, is that wherein the
blessedness of man consisteth, Ps. cxxxii. 15, and as
the sweetest and chiefest of all the rest, reserved to
the last place.
Sec. G3. The different writing God's law in men's
hearts tinder the old and new covenant.
The first promise (according to the prophet's and
apostle's method) concerning the new covenant, is thus
brought in by God himself uttering it, / xuill put my
laws into their mind, &.C.
A question is here raised, How this can be a privi-
lege of the new covenant, seeing it is said of natural
men that ' they shew the works of the law written in
their hearts' ? Rom. ii. 15.
Ans. 1. The apostle there hath reference to man's
innocent estate, when the law was indeed engraven in
man's heart ; but that which was then engraven was
by his fall defaced and obliterated ; therefore the
apostle saith they shew, r& e^yov, the work or cflect of
the law written in their heart, that is, they give evi-
dence that the law was once written in their heart.
2. The evidences of that former engravcmcnt yet
remaining are but as small defaced relics, having only
a lustre to make men inexcusable, but no clear light
to direct them in the way of happiness. Therefore,
notwithstanding their lustre, they are said to be not
only dark, but ' darkness,' Eph. v. 8.
Quest. 2. Had not the faithful before Christ's time
God's law written in their hearts ?
Atis. 1. It cannot be denied but that they had.
God promiseth as much unto them, Deut. xxx. G.
And David oft professeth that God's law was his de-
light, and the joy of his heart, and that he applied his
heart thereto, Ps. cxix. 77, 111, 112; and in his
time he said of a man truly righteous, that * the law
of his God is in his heart,' Ps. xxxvii. 31.
But yet we are to put diflerence betwixt the old and
new covenant. The covenant made with the church
before Christ's time was delivered under dark and
obscure types, figures, shadows, promises, and pro-
phecies of things to come ; so as it was not so clearly,
nor so ordinarily, nor so fully written in their hearts.
There were but few Davids in that time. But by the
effectual work of God's Spirit under the new covenant,
the law is more ordinaril}', more plentifully, and more
thoroughly writ in the hearts of God's confederates.
The opposition, therefore, is comparative, and the
comparison is not betwixt the law and law-writing and
writing,' but betwixt the manner of writing one and the
same law in the hearts of confederates under the old
and new covenant.
By Mfjiimc,, laws, are meant God's will made known
unto his people, which is called a law because it bind-
eth all to whom it is revealed unto obedience. A law
is given unto them, and necessity lieth upon them to
observe it.
The plural number, laxos, is used because the pre-
cepts and promises of God's covenant are many, but
all binding as so many laws. These two words, put,
torite, intimate in general one and the same thing,
namely, God's effectual work upon his people, whereby
he maketh his word to enter into their inward parts,
even into their soul.
This latter word, write, is added,
1. To shew that the new covenant is as well written
as the old, but yet after a more excellent manner :
that in ' tables of stone,' this in ' fleshly tables of the
heart,' 2 Cor. iii. 3.
2. To shew the continuance of this effectual work,
for things written abide. Litera scri2)ta manet.
These two words also, mind, heart, do in general
intend one and the same thing, which is a man's soul.
Some, to distinguish them, understand, under the
former phrase, illumination of the mind ; under the
latter, renovation of the will : and whereas both the
prophet and apostle expressly set down illumination
in the third promise or privilege of this new covenant,
they answer that there is as an apparent diflerence
betwixt illumination, here intended and there, as be-
twixt the cause and the efl'ect ; for here is noted the
work of God, in putting his laws into their mind : there
the effect of that work, which is their knowing of God.
' Qu. ' betwixt law and law, writing and writing'?— Ed.
Ver. 10.]
GOUGE ON HEBREWS,
191
We may the rather take mind and heart to signify
one and the same thing, beca.use in Hebrew there is
no such distinction made ; for there it is thus ex-
pressed, ' I will put my law in their inward parts, and
write it in their hearts,' Jer. xxxii. 33. The heart is
ordinarily put for the middle or innermost part of a
thing, so as by those two phrases one and the same
thing may be meant. The LXX translate that phrase,
' in the inward part,' thus, ' in their mind,' and the
apostle follows them.
Sec. 64. Of GocVs working on man.
In that God is thus brought in saying, I will put
and ivrite, it clearly shews that it is God who worketh
so effectually upon his confederates under the new
covenant as they are wrought upon. * I will put my
fear into their hearts, that they shall not depart from
me,' saith the same Lord, Jer. xxxii. 40 ; and again,
' I will put my Spirit within you, and cause you to
walk in my statutes,' Ezek. xxxvi. 27. This was
evidenced in the Lord's opening the heart of Lydia,'
Acts xvi. 14.
1. Man of himself is utterly uncapable of any such
engravements or writing. * No man can come to me,'
saith Christ, ' except the Father draw him,' John vi.
44. ' The natural man receiveth not the things of
the Spirit of God' (of and by himself), ' for they are
spiritually discerned,' 1 Cor. ii. 14.
2. The ministry of man is insuflficient of itself to
work upon the inward parts of others, 1 Cor. iii. 7,
2 Cor. iii. 5, 6.
1. This ought to move ministers to add prayer to
their learning, reading, study, conference, meditation,
and other like helps. Prayer is a means sanctified to
obtain divine help. Ministers therefore ought in their
ministry thus to pray : ' Lord, open the eyes of these
men,' 2 Kings vi. 20. Commendable in this respect
is the custom of praying before and after sermon ; so
ought they to do before and after private reading and
studying, even in their closet. Neglect hereof makes
much pains to be fruitless.
2. People may hereby learn to depend not wholly
or only on the outward ministry, but rather on God's
blessing. Indeed, means are sanctified, but the bless-
ing resteth in God, Deut. viii. 3. If God put not and
write not his laws in our inward parts, all that man
can do is nothing.
Two extremes are hereupon carefully to be avoided :
1. That sanctified means be not despised. Proud
anabaptists and profane libertines are too prone here-
unto.
2. That means be not too much relied and doated
upon. New converts are too prone hereunto. The
golden mean is the best and safest.
Sec. 65. Of the efficacy of God's ivork.
The foresaid duties are the rather to be observed,
because God's work is effectual. The Greek expres-
sion thereof in this place is this, word for word, giving
my laivs, didoug v6/j,ovg /j^ou, into their mind, and I ivill
write them in their hearts. In giving them to men, he
doth cause them to be fast settled in them. The
word didovg, giving, may be used to shew his freeness
in doing what he doth. The other word, sT/y^a'^^w,
translated write, is a compound, and signifieth to write
in a thing.
The preposition in is twice used : once in composi-
tion with the verb, and then joined with the noun, i-irl
xa^diag, which carrieth great emphasis, and implieth
a deep and indelible writing or engraving of a thing.
Man may cause God's law to be sounded to the ear :
it is Go'd's work so to engrave it in the soul. So
effectual is God's work, that they whose heart he en-
largeth, and whom he draweth, will run after him, Ps.
cxix. 32, Cant. i. 3. He worketh in men ' both to
will and to do,' Philip, i. 13.
1. God is able to dive into the bottom of a man's
soul, and to search the innermost part thereof. ' The
word of God is quick and powerful,' &c., Heb. iv. 12.
It is the word of him that will have this power mani-
fested.
2. The end of God's work is to perfect grace, 1 Cor.
i. 8, Philip, i. 6, and to bring men to the end of all,
which is the salvation of their soul.
This may serve for trial to know whether God's
work have accompanied the ministry under which we
live. Such men as have long lived under the best
outward ministry that can be, and yet remain ignorant,
unresolved, without spiritual love, comfort, and joy,
and have their hearts fixed on the world, have not
been wrought upon by God. God hath not put his
laws into their innermost parts. Many meanly
accounted of in the world may have more of God's
work in them than others that are accounted great in
dignity, policy, learning, and other like parts.
Sec. 66. Of informing the understanding first.
These words which the apostle useth of putting
God's laws into men's mind [sig rriv didwiav), and
writing them in their hearts {Iri xa^diug), and the
order which he useth in setting them down, first the
mind, then their hearts, sheweth that God first informs
the understanding of men, and then reforms their other
parts. In this respect, saith Christ, the dead shall
' hear and live,' John v. 25. God first opened David's
ears, and then put his law in his heart, Ps. xl. 6-8.
The understanding is the most principal faculty of
the soul ; it is as a queen, a commander, a guide.
What it conceiteth for truth, the will followeth as
good, and thereunto draweth all the powers of the soul
and parts of the body.
Ministers are herein to imitate God, and to their
best endeavour, to instruct people in the mysteries of
godliness, and to teach them what to believe and
practise, and then to stir them up in act and deed, to
do what they are instructed to do. Their labour
IDO
GOUGE ON HEBREWS.
[Chap. VIIT.
otherwise is like to be in vain. Neglect of this course
is a main cause that men fall into so many errors as
they do in those days.
Sec. 67. Of the Lord's being a God in peculiar to his
cotift'di'iatex.
The second promise or privilege of the new covenant
is thus expressed, and I will be to them a God,
otid thnj shall be to me a people. Both the Hebrew
and the Greek thus read it, word for word, I will be to
them, £/'; &shv, for a God, and they shall be to me,
ii; Xadv, for a people, which implieth, that as God
would be their God, so upon all occasions he would
shew himself to be ; and in like manner would shew
that ho had taken them for his people, by doing good
unto them iu all their needs.
The ver\' substance of the new covenant is expressed
in this promise, which is not only a distinct and
particular promise in itself, but also the foundation
and groundwork of all the rest ; for on this ground
that God is onr God, and hath taken us to be his
people, he pardons our sins, enlightens our minds, and
puts his laws into our hearts.
Concerning this privilege two especial questions are
moved :
Quest. 1. Whether Jehovah be not the God of the
whole world ? If he be, how is this a privilege ap-
propriated to a peculiar people '?
Jns. This title to be a God, and to have a people,
is taken two ways :
1. In a general extent, unto all over whom he re-
taineth an absolute sovereignty, having made them,
and continuing to sustain and govern them ; for in
him all ' live, and move, and have their being,' Acts
xvii. 28.
2. In a peculiar respect, the Lord is their God, and
takes them for his people, of whom he takes an espe-
cial care, to bring them to eternal life. Of these it is
paid, * Yo are a chosen generation, a peculiar people,'
1 Peter ii. 9. By this distinction we may see how
God is ' the Saviour of all men, especially of those
that believe,' 1 Tim. iv. 10.
Quest. 2. Was not Jehovah, in this peculiar re-
spect, the God of the Jews ? for it is said, * Ye shall
be a pecuHar treasure unto me above all people,' Exod.
xix. 5.
Ans. This must here be comparatively taken, in
regard of a more clear, full, effectual manifestiition of
God's tender, entire, and fatherly respect to his con-
federates under the new covenant, than under the
old.
On the foresaid respects, God's especial respect is
appropriated to those who are under the new covenant,
ho is in an especial manner a God to them. As the
promises in the Old Testament tending hereunto were
intended to them, so in the New Testament they were
applied to them. Of them, saith Christ, * I ascend
unto my Father and your Father, and to my God
and your God,' John xx. 17 ; and God himself thus,
• I will be their God,' 2 Cor. vi. 16.
Believers under the new covenant are incorporated
into the body of the mediator of the new covenant
actually exhibited ; and in that peculiar respect, as the
Lord is his Father and God, so he is their Father and
God.
1. Good ground have we who live under this
covenant, to apply to ourselves this singular privilege,
and to take God for our God and Father, and to have it
in our minds whensoever we approach unto him ; for this
end this phrase, ' our Father,' is prefixed to the Lord's
prayer. Of the manifold comforts that thence arise,
see the Guide to yo to God..
2. This gives us good ground to cast our care on
God, resting upon this with much confidence, that
* the Lord is our God.' From thence we may well
infer that he ' careth for us,' 1 Peter v. 7, and * will
nourish us,' Ps. Iv. 22. What can work more content
in a man than this, that the Lord is his God '?
Quest. What ground may wo have to apply this
special relation of God to ourselves ?
Ans. 1. God's offering himself to be our God.
2. God's making this a particular branch of his new
covenant.
3. God's faithfulness in making good what he
oflercth and covenauteth.
4. God's command to us to believe as much.
They know not God whose hearts are not ravished
with this privilege, that the Lord should be their God.
The Lord thereby sheweth that his mind is to protect
them from all things hurtful, and to provide for them
all things needful. This doth David set forth to the
life, Ps. xxiii. 1, &c. This was it that made David to
acknowledge God to be his * portion for ever,' Ps.
Ixxviii. 26, and cxix. 27 ; and thereupon to say * the
lines were fallen unto me in pleasant places, yea, I
have a goodly heritage,' Ps. xvi. 6.
Sec. 68. Of God's taking his confederates to be a
peculiar people to himself.
They to whom the Lord is in special their God, are
by him taken to be his special and peculiar people.
Thei'cupou this clause is added to the former, auri/
idovrai [moi iig Xaov,^ and they shall be to me a jjeople.
Very frequently therefore are those two clauses joined
together, as Jer. xxxi. 1.
This setteth down a dignity and a duty ; a con-
dition of God's people, and their disposition.
Their dignity and condition is, that God chooseth
and calleth them out of the world to be his peculiar
people, to guide, govern, protect, nourish, provide for,
and bless with all blessings. Upon this ground, saith
the Lord to the Israelites, his confederates, ' ye shall
know that I am the Lord your God, which bringeth
you out from under the burdens of the Egyptians, and
I will bring you in unto the land,' &c., Exod. vi. 7, 8.
' Of the notation of kais, see Chap. iv. 9, Sec 57.
Ver. 11.]
GOUGE ON HEBREWS.
197
An apostle thus bringeth in God speaking unto such,
* I will dwell in them, and walk in them,' &c., 2 Cor.
vi. 16. The many titles of eminency given to God's
confederates, 1 Peter ii, 9, do prove as much, and the
difference that is made betwixt them and others, Exod.
xix. 5, Deut. x. 14, 15. Excellently is this set forth
in the parables of a vineyard, Isa. v. 1, &c., and of a
fig-tree, Luke xiii. 6. In these parables it is demon-
strated that God's people are to him a vineyard in
comparison of other open wild fields, and as a fig-tree
in comparison of other wild trees, as crab trees, and
other hedge trees.
God thus taketh them as pecuHar to himself, not as
if he stood in need of them, as kings and other masters
do of their special and peculiar servants. God is
absolute in himself, he neither needeth anything that
man can do ; — ' My goodness extendeth not to thee,'
saith David, Ps. xvi. 2 ; — nor can he receive anything
from man. Job xxxv. 7. It is for the good of those
whom God chooseth, that he chooselh them to be his
peculiar people, as some kings will take such and such
to be of their court, and to settle them in special
offices, and to be of their bed-chamber, and to be their
favourites, even for their good. David would have
had Barzillai to have gone with him to court, that he
might do him good ; so he did Chimham, 2 Sam. xix.
33-38 ; for this end God taketh us to be his ' sons and
daughters,' 2 Cor, vi. 18, and Christ taketh us to be
members of his body, 1 Cor. xii. 12 ; yea, his spouse,
Eph. V. 32.
Much doth this amplify God's good respect to his
confederates. Hereby not only the aftection of the
Lord in offering himself to them to be their God in
peculiar is manifested, but also their happy condition.
The excellency of this condition is such, as it is suffi-
cient to swallow up the baseness of all outward mean
conditions, even as a bright light brought into a dark
room swalloweth up that darkness. If we be one of God's
people, what need we care whether in outward con-
dition we be mean or great, rich or poor, bond or free.
' He that is called in the Lord, being a servant, is the
Lord's freeman,' 1 Cor. vii. 22. What people can
have better laws, privileges, prerogatives, immunities,
provision, protection, than the people of God ? Deut.
iv, 7, 8.
Sec. 69. Of the duty of God's 'peculiar people.
This phrase, they shall he to me a people, doth also
imply the disposition of God's confederates ; a mind
and disposition answerable to their privilege, or at
least a duty, that they ought to be of such a mind and
disposition. Both may stand together ; yea, both will
stand together, because it is their duty ; their mind
will be correspondent, their mind will be set to do
their duty. They whom God takes for his people
will carry themselves as becomes God's people. They
to whom God saith, ' It is my people,' will say, ' The
Lord is my God,' Zech. xiii. 9, Hos. ii. 23.
When God alters the condition of people in a
spiritual respect, he also alters their disposition. He
gives them ' a new heart and a new spirit,' Ezek.
xxxvi. 26. When God said, ' Seek ye my face,' the
heart of his confederates say, ' Thy face. Lord, will I
seek,' Ps. xxvii. 8.
1. This is a matter of trial, whereby we may know
whether God be our God, and we his people. This
will be known by our disposition and conversation
towards God. Though our disposition be not the
cause of God's affection, yet it is so proper an effect,
as where the latter is not, the former cannot be pre-
supposed to be : 'A son honoureth his father, and a
servant his master : if, then, I be a father, where is
mine honour? and if I be a master, where is my fear?
saith the Lord of hosts,' Mai. i. 6.
2. Let this, therefore, quicken up us, who take the
Lord for our God, to carry ourselves as God's peculiar
people. This is that worthy walking which is much
pressed in Scripture, Col. i. 10, Eph, iv. 1 ; for this
end God hath chosen us to be his peculiar people,
1 Pet, ii, 9. This God expects, this God will exact,
Isa. V. 4, Luke xiii. 6. If answerably we carry our-
selves, we satisfy God's expectation; we gain assur-
ance to our own souls, and give assurance to others,
that the Lord is our God, and we his people.
Sec. 70. Of the meaning of the eleventh verse.
Ver. 11. And they shall not teach every man his neigh-
hour, and every man his hrother, saying, Know the Lord;
for all shall know me, from the least to the greatest.
In this verse is set down a third promise or privi-
lege of the new covenant. It is in one word, illu-
mination.
The manner of expressing it is so transcendent and
hyperbolical, as it causeth many doubts.
It is set down two ways: 1, negatively; 2, affir-
matively.
The negative implieth such abundance of knowledge
under the new covenant, as they who live under it
shall not need any helps for attaining more.
The copulative conjunction xai, and, sheweth that
this privilege, how great soever it be, appertaineth to
God's peculiar people.
In the Greek there is a double negative, ov /Mr),
which addeth much emphasis, and is as if he had
said, ' And they shall in no wise teach.' Of this
emphasis see Chap. xiii. 5.
This phrase, ou /aji didd^ovai, shall not teach, is not
to be taken of a careless neglect of means in such as
have a charge over others, as if they should no way
seek to instruct them, but rather of that great mea-
sure of knowledge which all should have, as they
should not need to be taught or instructed.
The teacher or instructor is indefinitely set down
thus, iKaa-og, every man, and that twice, for emphasis'
sake. It implieth that no manner of teacher shall be
needful, nor particular neighbour, nor master, nor
] !)S
GOUGE ON HEBREWS.
[Chap. VIII.
parent, nor tutor, nor schoolmaster, nor minister, nor
any other.
Tliese two words, rhf/ rrXrjoicf ai/roiJ, neighbour, rov
a3e>.^ov airou, hroOier, are oft iudefmitely used, and
comprise all of all sorts ; for every one with whom we
have any relation, or any commerce, or anything at
all to do, is, in Canaan's language, st3-led a neighbour,
Luke X. 29, and a brodier, Mat. v. 22.
These two titles are used to shew that duty which all
men owe [one] to another, and that respect which they
should hear one to another. A neighbour must every
way be helpful to his neighbour, much more a brother
to a brother. Such are bound, and ought to be
ready, to instruct one another as need requireth. If
they do it not, who can be thought to be ready to do
it? and if such need not instruction, who may be
thought to need it ?
That knowledge wherein they shall so much abound
is set down under this phrase, yvuiOi rov Kuff/oc, know
the Lord. Under this is comprised knowledge of the
whole will of God, and of all the mj-steries of godli-
ness, which by the word of the Lord are revealed.
The phrase is used, 1, For distinction's sake, to shew
that the knowledge under the new covenant is not of
state matters and worldly atiairs, but of such matters
as have especial respect to the Lord, to know how we
may be accepted of him, and enjoy his favour, and
how we may please and honour him.
2. For excellency's sake. The excellency of know-
ledge much consisteth in the object whereabout our
knowledge is exercised, or thing known. Therefore,
to shew that the best knowledge is here meant, the
Lord is made the object thereof.
The word hnoir implieth more than such a general
knowledge as reprobates and devils may have. It
implieth such a knowledge of the Lord as will make
them who have it account the Lord the only true God,
and both rest on him as on the fountain of goodness
for all good things, and subject themselves to him as
to the absolute sovereign over all.
The affirmative part is brought in by way of a
reason, as is evident by this causal particle 6V/, for,
or because. And it is a forcible reason ; for if all
shall know the Lord, one need not instruct an-
other. It implieth that the Lord's confederates under
the new covenant shall prove so good proficients, as
they shall have good understanding of everything that
is needful to be taught them.
This general particle, Tonric, all, is to be restrained
to all that in truth belong to the new covenant.
Lest this general all should bo too much restrained
to some sorts of people under the new covenant, as to
divines, scholars, nobles, rich men, men grown in
years, or other like, this distinction, from the leant to
the (jrciitent, is added ; whereby none at all is excepted,
whether great or mean, minister or people, university
or country ; all of all sorts shall attain to the know-
ledge here intended.
The two superlatives, least, greatest, are in the
Greek positives, arrh /x/x^oD avruv eu; fJi.iydXo\j ahrujv,
and so translated. Acts xxvi. 22, Rev. xi. 18, and
sundry other places. But to shew that none at all
arc here exempted, the superlative is used ; so Acts
viii. 10.
Sec. 71. Of the different interpretations of the
clcrenth verse.
The foresaid literal sense of this verse being so
highly transcendent, seemeth at first sight to be im-
possible, and thereupon by divers persons is diversely
interpreted.
1. Some apply it to the state of saints in heaven,
because here ' we know in part, but then shall we
know as we are known,' 1 Cor. xiii. 12.
Ans. Though that application may fitly stand with
the letter, yet it is not agreeable to the scope of the
apostle, which is to set forth the privileges of the
church under the gospel.
2. Others apply this privilege to the apostles them-
selves, to whom Christ promised to send ' the Spirit
of truth, who should guide them into all truth,' John
xvi. 13.
Ans. These restrain the words too much. Though
the apostles may not be excluded, but rather accounted
the chief and principal of that number to whom this
privilege is promised, yet this is no more to be re-
strained to them alone than other privileges of the
new covenant.
Besides, an apostle thus saith of himself, ' Now I
know in part,' 1 Cor. xiii. 12.
3. Others apply it to the churches planted by the
apostles, who are said to be * enriched in all know-
ledge,' 1 Cor. i. 5 ; and to ' abound in knowledge,*
2 Cor. viii. 7 ; and to ' know all things ;' and ' not
to need that any man teach them,' 1 John ii. 20,
27.
Ans. 1. Though this application extend the privi-
lege further then the former did, yet it restrains it
too short of the extent intended ; for it is intended
to all under the new covenant, even unto Christ's
second coming.
2. The churches in the apostles' time had need of
further insti-uctions, for which end evangelists were
appointed to water what the apostles had planted;
and ordinary pastors were settled in particular con-
gregations, and the espistles of the apostles were
added, for the church's further instruction.
•i. Others restrain it to the recalling of the rejected
Jews, which shall be at the end of the world. For
they suppose that a greater light of knowledge shall
then shine forth than ever did before ; and that then
there shall not be such need of means as hath been
before.
An^. 1. Though it be granted that knowledge shall
then abound more than formerly, yet to restrain this
privilege to that time, will much impair the extent of
Ver. 11.]
GOUGE ON HEBREWS.
190
God's goodness to all his confederates under the new
covenant.
2. Though knowledge shall then abound, yet shall
it be by God's blessing on the means that then shall
be used ; neither can it be imagined, that this promise
shall then literally be accomplished.
5. Others extend this privilege far enough, even to
all ages of the church ; but in this extent they stretch
the privilege itself too far, namely, to immediate in-
spiration. They infer that all of the true church have
such understanding of the mysteries of godliness, and
that by immediate inspiration and revelation, as there
is no need of any ministry. On this ground they cry
out against schools of learning, colleges, universities,
arts, tongues, and other means of attaining know-
ledge. From this proud conceit they are called
enthusiasts.
Ans. This of all the rest is the falsest, glossy, and
grossest error, directly against the evidence of Scrip-
ture and common experience. Scripture warranteth
means, experience sheweth that the learning and
knowledge which men have is attained by the use of
ordinary means.
There are two grounds of this error :
1. They take that simply which is spoken compara-
tively, as we shall after hear.
2. They sever the privilege from the means, which
ought not to be done in those things for which God
hath sanctified means.
6. Others apply this privilege of knowledge to
faith in Christ, love of God, joy in the Holy Ghost,
and other like Christian graces, to which, they say,
God's confederates need not be exhorted, because
they are forward enough thereto of themselves, and
all of them shall have a sufficient measure thereof.
This their exposition they ground upon the Chaldee
Paraphrase,^ which thus expoundeth the words of
Jeremiah, ' They shall not teach every man his neigh-
bour, and every man his brother, saying, Know to fear
the Lord, for all shall learn to know the fear of me.'
He putteth knowledge of the fear of God, for know-
ledge itself.
Ans. 1. A paraphrase is not a sufficient rule to
expound the word of God.
1. That exposition no whit resolveth the doubt, for
it is as much, if not more, to love and fear God, to
believe and joy in him, than to know him. All these
and other like graces presuppose knowledge. They
cannot be without knowledge, yet knowledge may be
without them. If therefore this prophecy be true of
such graces, much more may it be true of know-
ledge.
7. To apply this privilege to the knowledge here
expressed, and to extend it to all of God's covenant,
yet not to pufi" up any with vain conceits, this
which is here promised is to be taken comparatively
and respectively.
^ Chald. Paraph, per Jonatli. et Joseph. Cox.
(1.) Comparatively, in reference to those who lived
under the old covenant, when the mysteries of godli-
ness were so obscurely and darkly in rites, types, and
prophecies, as very few conceived those mysteries,
'i'hey that did conceive anything, conceived but some
few general notions thereof. They needed to be
taught what was the mystery of the tabernacle, of the
altar, of the sacrifices, of the incense, of the manifold
washings, and of other like external rites.
(2.) Respectively, and that in two especial respects.
[1.] In respect of the revelation of the mysteries
of God.
[2.] In respect of opening our understandings to
conceive them.
[1.] In respect of the revelation of the mysteries
of the gospel. The whole counsel of God is so fully
and distinctly, so plainly and perspicuously made
known, that any person under the new covenant, of
any mean capacity, that diligently attends upon the
ministry of the gospel, may understand the same ; so
as now there is not such need, as under the law, to
stir up men to know God, or to instruct them in the
meaning of this or that article of faith which is re-
vealed by the gospel, because it is so clearly revealed.
[2.] In respect to the manner of opening men's
understandings, it is much more powerful and efiec-
tual than under the old covenant. We have not only
the ministry of man, but also the anointing of the
Spirit,' 1 John ii. 20, 27. There is a kind of oint-
ment called ' eye-salve,' wherewith the sight will be
quickened, though it were dim and dark before. To
this doth the apostle allude, yea, and Christ himself,
Rev. iii. 18. By this anointing we come more
clearly to see all the mysteries of the word than
possibly they could be seen before.
Obj. The saints under the old covenant had this
anointing, whereupon David thus prayeth, ' Open
thou mine eyes, that I may behold wondrous things
out of thy law,' Ps. cxix. 18. And the law is said to
' enlighten men's eyes,' Ps. xix. 8.
Ans. That anointing was nothing so powerful as
the anointing under the gospel, nor the enlightening.
Sec. 72. Of knoioledge a privilege of the new cove-
nant.
One general point intended in this third promise of
the new covenant is this, knowledge of the Lord is
one of the prerogatives of the new covenant. This
promise is intended to them, ' My people shall know
my name,' 'they shall know in that day,' &c., Isa.
Iii. 6, and Hos. vi. 3. These and other like pro-
phecies, are thus manifested to be accomplished.
The new man is * renewed in knowledge,' Col. iii. 10.
' Ye have an unction from the Holy One, and ye know
all things, and ye need not that any man teach you,'
1 John ii. 20, 27.
This must needs be a privilege of the new cove-
nant, because it is the ground-work of all graces. If
200
GOUGE ON HEBREWS.
[Chap. VTII.
the understanding be not well enlightened, the will
cfinnot follow that that is good, nor the affections be
duly ordered. *If thine eye be single, thy whole
boJy shall be fnll of light. But if thine e3'e be evil, thy
whole body shall be lull of darkness,' Mat. vi. 22, 23.
1. By this privilege sundry erroneous positions are
discovered, as,
(1.) Ignorance is the mother of devotion. See
Chap. iii. ver. 10, Sec. 112.
(2.) An implicit faith is sufficient ; that is, as
papists expound it, an assent to what the church
boldeth, though he that pretendeth to assent, know
not what the church holdeth. This is the ground of
much error, and the bane of all sound confidence.
(3.) The Scripture is not to be translated into the
vulgar tongue. This is an error so gross as papists
dare not stand to it, but have themselves translated it.
(4.) The word is to bo publicly read in Latin.
The apostle doth mainly oppose against this error, 1
Cor. xiv. 2, Sec.
(5.) It is unlawful for lay people to read the Scrip-
ture. Thus they shew themselves like those who
' shut up the kingdom of heaven against men,' &c.
Mat. xxiii. 13 ; yea, they are like dogs in the manger,
which neither eateth provender, nor suffereth the horse
to eat it ; wretched guides are they, and their followers
a miserable people. The guides are Satan's hunters,
their followers are Satan's prey. There is no one
thing whereby Satan getteth greater advantage against
people than by the foresaid positions of ignorance.
2. The foresaid privilege of the new covenant should
quicken us up, who are reserved to the time of this
covenant, to seek after knowledge. As an help here-
unto, seeThe WlioIcAnnour of God, treat, ii. partviii.,
on Eph. vi. 17 ; of God's word. Sec. 7.
Sec. 73. Of that knouledge ii-hich everyone under
the new covenant hath.
The privilege of knowledge under the new covenant
is extended to all that appertain thereunto. All shall
lawir me, saith the hord,from the least to the ffreatest.
' All thy children shall be taught of the Lord, Isa. liv.
13. Christ gives witness to the accomplishment
hereof, John vi. 45.
God takes an especial care of every one of his con-
federates, and will not sutler them to remain without
instruction.
Hereby may we give proof whether we bo admitted
into this covenant or no. If we bo, then assuredly
we have knowledge of the Lord ; such knowledge as
will make us subject to him, and rest upon him.
It is not a small measure of knowledge that in these
times is sufficient. The fore-mentioned description of
Ibis knowledge, thus, ' They shall not teach every
man his ncighbour,'&c., sheweth that the knowledge of
the Lord shall abound under the new covenant. It
was foretold that 'the earth shall be full of the know-
ledge of the Lord, as the water covers the sea,' Isa. xi.
9. This is manifested to be accomplished, 1 John ii.
27, 1 Cor. i. 5, 2 Cor. viii. 7.
1. Hereby a clear difference betwixt the two cove-
nants is manifested.
2. Evidences are hereby given of the increase of
God's goodness.
3. This makes much to the honour of Christ, and
gives evidence that * the only begotten Son, who is in
the bosom of the Father, hath declared him,' John i.
18.
1. It is a strange conceit, and contrary to this pre-
rogative, that men may have too much knowledge.
Hereof see 71ie Whole Arynour of God, treat, ii.
part viii. ; of the word of God, on Eph. vi. 17, Sec.
23.
2. The practice of many comes too near to that
opinion ; for they content themselves with a small
measure of knowledge. Because when they have
done all that they can, they can know but in part, a
very small part of knowledge satisfieth them. Can
such indeed be imagined to have a right to the new
covenant?
3. This transcendent description of the degree of
knowledge, which under the new covenant is promised,
should stir up such as think they know much, yet
further to grow in knowledge till they be ' rich'
therein, 1 Cor. i. 5 ; and ' filled" therewith. Col. i. 9 ;
and abound in it, 2 Cor. viii. 7. This is the duty of
private Christians ; how much more of parents, masters,
ministers, and others who are in a place to instruct
those that are under them.
Sec. 74. Of pardon of sin the ground of other pri-
vileges of the new covenant.
Ver. 12. For I will he merciful to their unrighteous-
ness, and their sins and their iniquities will 1 re-
member no more.
The fourth promise and privilege is laid down in
this verse. It is the justification of a sinner, consist-
ing in the pardon of sins. This is a great one in it-
self, and it is laid down as the ground and cause of
all the rest. The conjunction of connection, which is
a causal particle, 6V/, for, or hecauf^e, implieth as much;
so as God's mercy in pardoning the sins of them whom
he receiveth into the new covenant, is the cause of all
other privileges of the new covenant. For this causal
conjunction, because, hath reference to all and every
of the fore-mentioned privileges. Because God is
merciful in pardoning our sins, he pntteth his law into
onr hearts. He is to us a God, and he teacheth us to
know him. ' Thou hast,' saith Hezckiah, ' in love to
my soul delivered it from the pit of corruption : for
thou hast cast all my sins behind thy back,' Isa.
xxxviii. 17. He maketh God's mercy in pardoning
his sin, the cause of God's freeing him from destruc-
tion. The like reason doth God himself render of
redeeming his church, Isa. xliv. 22. Hence is it that
David setteth this favour of God in the first place,
Ver. 1 2.]
GOUGE ON HEBREWS.
201
Ps. ciii. 3; and first cravetli it, Ps. li. 1; yea, and
placeth blessedness therein, Ps. xxxii. 1, 2.
By God's pardoning of sin all that hinders mercy
is removed. For sin is that cloud which keepeth
away the light of God's mercy; the dam that keepeth
the current of God's grace from flowing on to us ; and
the bar that fast closeth the door against God's en-
tering into our soul. When that cloud is dispelled,
and that dam broken down, and that bar pulled out,
a ready way is made for God's mercy to come unto
us.
1. Hereby is discovered the vileness of sin, and the
wretchedness wherein we lie by reason thereof. So
long as sin lieth on us, no grace and favour can be
expected from God ; neither can there be any com-
fortable communion betwixt God and us. God in
himself is to sinners, as sinners, a consuming fire,
Heb. xii. 28, and sinners ai'e as stubble. Take
notice hereof, that sorrow for sin, hatred of sin, desire
of pardon, and faith therein, may be wrought in your
hearts.
2. This doth much amplify the benefit of the pardon
of sin. It is a great benefit in itself; but much
greater in that it is a means of the fore-mentioned
blessed privileges, namely, that God is moved to write
his laws in our heart, to be our God, and to cause us
to know him. On this ground might Christ well say
to a poor distressed man, ' Son, be of good cheer, thy
sins be forgiven thee,' Mat. ix. 2. Assurance of the
pardon of sin is the most sovereign ground of comfort
that can be.
3. This may put us on to do the uttermost that
possibly we can to attain assurance of the pardon of
sin, and to give no rest to our souls till we have
attained some evidence thereof. In this case the
advice which the wise man giveth to a debtor, Prov.
vi. 3-5, is to be observed. The very horror of sin in
itself, and woful plight whereinfo it bringeth sinners,
is motive enough to enforce this point. But behold
a stronger motive, a positive motive, the privileges
that it bringeth with it. Upon pardon of sin followeth
every good gift, even whatsoever the sanctified heart
of man can desire ; for what can it more desire than
what is comprised under the privileges of the new
covenant. Were this well weighed it would make us
cry for pardon of sin, and plead the grounds thereof,
as David did, Ps. li. 1. Had a man but one request
in his own behalf to make unto God, surely this
which the publican made, ' God be merciful to me a
sinner,' Luke xviii. 13, would be the best.
Sec. 75. Of God's being pacified ivith his confede-
rates.
The Lord thus setteth down the ground of pardon
of sin, / will he mercifid to their unrighteousness.
The Greek word 'iXiug,^ properly signifieth one that is
appeased or pacified by a mediator. The Hebrew
' Of the derivation of this word, see Chap. ii. 17, Sec. 170.
word n"?D, propitms fait, used by the prophet, Jer.
xxxi. 34, may also be applied to the same sense. We
translate \i forgive, which is the general intendment of
it ; for they that are appeased do use to forgive.
That Hebrew word is translated spare, Deut. xxiv. 20.
Another Hebrew word, 'P'Dn, vastavit, of the same
letters, but transposed, hath a contrary signification ;
for it signifieth to consume or utterly destroy, Deut.
xxviii. 38.
There is another Hebrew word, "123, operuit, oft
used in the same sense that the word of my text is,
which properly signifieth to cover, and metaphorically
to make an atonement, Lev. xvi. 33, 34. The cover
of the ark had a name derived from this word niSD ,
propitiatorium, and translated in English, ' a mercy-
seat,' Exod. XXV. 17, 18. The Latin translates the
word of my text, and this latter Hebrew word, ^j/o-
pitiits, and we in imitation thereof, 'propitious, that is,
pacified, favourable, merciful. Hence is it that Christ
is called /Xusttj^iov, ' a propitiation,' Rom. iii. 25 ;
1 John ii. 2, '/Xacfj^o;, one that doth appease ; so as the
mercy of God presupposeth the mediation of Christ.
This is the ground of God's pardoning our sins.
Thus much is implied under this phrase, ' He will be
merciful unto his land, and to his people,' Deut. xxxii.
43. On this ground the publican thus prayeth, ' God
be merciful to me a sinner,' Luke xviii. 13. And on
the same ground the Lord promiseth to pardon his
people; for where Moses thus prayeth, 'Pardon the
iniquity of this people according to the greatness of
thy mercy,' the Lord returneth this answer, ' I have
pardoned according to thy word,' Num. xiv. 19, 20.
Where it is said to the Lord, * There is forgiveness
with thee,' Ps. cxxx. 4, the word of my text is used.
This is a great encouragement to go to the throne
of grace, where is the fountain of all blessing. Where-
as dread of the divine majesty, and fear of divine
wrath and vengeance, keeps many from approaching
thereto, that dread and fear is removed, in that the
foresaid throne is to God's confederates a propitiatory,
a mercy-seat, which was prefigured by the cover of
the ark, Exod. xxv. 17. When David heard that Saul
was pacified towards him, * he was in his presence as
in times past,' 1 Sam. xix. 7 ; and when Absalom
heard that • his father's heart was toward him, he came
to him,' 2 Sam. xiv. 33. Yet these were but men,
and prone to alter their mind. Should not we much
more, upon this ground of the pacification of the
immutable God, boldly approach to him.
Sec. 76. Of the full pardon of all sin in God's con-
federates.
That which most discourageth people from approach-
ing to the holy God is their sinfulness. Therefore
God himself doth hereby expressly say, that he will
be 'iXiciog adr/Jaig, merciful to their sins. The proper
object of God's mercy here intended is the sinner.
God therefore is merciful to men's sins, when he is
202
GOUGE ON HEBREWS.
[Chap. VIIT.
merciful to their persons in removing their sins. This
is clearly set down under this phrase, ' God he merci-
ful to me a sinner,' Luke xviii. 18. See more of this
word, Chap. ii. 17, 8ec. 180.
That neither the several sorts of sins, nor yet the
multitude of them, should keep us from approaching
to the throne of grace, three several words are used,
tmriiihteoiisiiesses, sins, iniquities; and all of them in the
plural numher.
The lirst, ra7; adixiai:, tmrii/hteousiiesses, according
to the proper notation of the Greek, may he applied to
such acts of injustice as are done to men ; for it is
contrary to righteousness or justice, whereof see Chap.
i. 9, Sec. 11-1.
The second word, a/Maond;, sins,^ is a general word,
and according to the notation of the Greek word may
imply a not following of that which is set before one ;
for he sinneth that followcth not the rule that is set
before him by God.
The third word, avo/Liia, iniquities, according to the
notation of the Greek, siguifieth in general trans-
gressions of the law. Of the notation hereof, see
Chap. i. 9, Sec. IIG.
This word is by some appropriated to sins against
God, as the first, to wrong against man.
In the Hebrew there are but two words, PV, ^^t^H ;
yet so general as they comprise all manner of sins
under them, whether against God or man.
Hereby we are given to understand that the sins of
such as God receiveth into covenant, hinder not his
favour towards them, for he is merciful in pardoning
sins. Hereupon a prophet joincth these two together
thus, * To the Lord our God belong mercies and
forgivenesses, though we have rebelled against him,'
Dan. ix. 9 ; and another thus, ' God being full of
compassion forgave their iniquity,' Ps. Ixxviii. 88.
The ground hereof is the freeness of his grace, and
that full satisfaction which he hath received from his
Son.
Admirable is the comfort which hence ariseth to a
poor sinner. Knowledge of sin, and a deep appre-
hension of the guilt thereof, lying upon the conscience,
cannot be but like that handwriting which appeared
to Belshazzar,which ' changed his countenance, troubled
his thoughts, and loosed the joints of his loins,' Dan.
V. G.
But knowledge of the ground of God's pardoning
sin, and faith therein, removes that terror, and work-
eth much confidence and comfort, in that their sins
shall not hinder the brightness of God's favour from
shining upon them.
This comfort is much amplified by the extent of
that mercy of God unto all manner of sins. Hereof sec
my treatise of The Sin (ujainst the Iloly Ghost, Sec. G.
Yet further to amplify this privilege of pardon of
sin, the Lord addeth this clause, / uill remember
* Ab ifiapTxtu, ex i, privatlva ct i/jta^nu tequor; vel a voce
Ilcb. nnDn nbdlare.
them no more. Of remembering a thing, see Chap,
xiii. 7, Sec. 95. It implieth a fourfold act :
1. To lay up in the mind what is conceived thereby.
2. To hold it fast.
8. To call it again to mind.
4. Oft to think on it.
In that God saith, I will remember their iniquities
no more, he implieth that he will neither lay them up
inhis mind, nor there hold them, nor call them again
to mind, nor think on them ; but that they shall be
to him as if they had never been committed. God's
discharge of their sins shall be a full discharge ; such
sinners shall never be called to account for them.
Both guilt and punishment of them shall be clean re-
moved. This is set forth to the full by many perti-
nent metaphors which the Holy Ghost useth in this
case ; whereof see the Guide to go to God, or an Ex-
2ilanation on the Lord's Praijer, 5 Pet. sec. 180, &c.
Sec. 77. Of the absolute promises of tlie new cove-
nant.
The manner of expressing all the fore-mentioned
promises of the new covenant is absolute, so as God
undertaketh to perform them all, thus : ' I will put my
laws into their minds ; ' ' I will be to them a God ; '
' All shall know me ;' 'I will be merciful to their sins.'
Hereby it is manifest that the privileges of the new
covenant are absolute^ promised to be performed on
God's part. ' It is God that justifieth,' Rom. viii.
33. Sanctification is absolutely promised, Ezek.
xxxvi. 25, &c. So the parts thereof. Concerning
mortification it is said, ' Sin shall not have dominion
over you,' Rom. vi. 14. Concerning vivification it is
also said, ' He that raised up Christ from the dead,
shall also quicken your mortal bodies by his Spirit
that dwelleth in you,' Rom. viii. 11. Concerning per-
severance it is said, ' Christ shall confirm you unto
the end,' &c. 1 Cor. i. 8 ; and for the blessed end of
them all, Christ saith, * It is your Father's good plea-
sure to give you the kingdom,' liuke xii. 32.
Experience of man's vanity and folly in forfeiting
the first covenant, when he had power and ability given
him to keep it, moveth God in his tender respect to
man, not to leave the receiving of the benefit of the
new covenant in man's power and will, but to under-
take the whole work himself, and absolutely to promise
both the means and end of all.
1. Herein lieth a main diflerence betwixt the cove-
nant of works and grace. In both life is promised ;
but in the former upon condition of perfect obedience
to bo performed on man's part ; in the latter, abso-
lutely.
Ohji'cl. There is also a condition of faith and re-
pentance required by the new covenant, Mark i. 15.
Ans. I. He that requireth that condition, promiseth
also to work it in us, for ' faith is the gift of God,'
Eph. ii. 8. And God also worketh repentance in his
confederates.
Veil 12.]
GOUGE ON HEBREWS.
203
2. Faith is only a means of receiving Christ, who
hath purchased hie for us ; and repentance is a quali-
fication to fit us for the fruition thereof.
3. They are enjoined as evidences to give us assur-
ance that God hath prepared eternal life for us.
4. God, who beginneth the grace in us by his Spirit,
continueth that Spirit of his to nourish and increase
all needful grace, till we be brought to the end of all,
the salvation of our souls.
2. Upon these absolute promises we ought to believe
that they shall be all accomplished ; so assuredly it
shall be according to our faith. In prayer, for know-
ledge of God's will, for having it put in our hearts,
for pardon of sin, yea, and for eternal life, let our faith
be fixed on God's absolute promises ; thus shall we
bring much comfort to our souls. This is one end of
joining amen to the end of our prayers ; thereof see
Th6 Guide to go to God, Sec 242, 244. Of absolute
promises, and the use of them, see The Whole Armour
of God, treat, ii., part 6, on Eph. vi. 16 ; of faith,
Sec. 75.
Sec. 78. Of the resolution o/"Heb. viii. 8-12.
Ver. 8. For finding fault with them, he saith, Be-
hold, the days come, saith the Lord, ivhen I will make
a neio covenant ivith the house of Israel, and the house
of Judah.
9. Not according to the covenant that I made with
their fathers in the day when I took them by the hand,
to lead them out of the land of Egyft ; because they
continued not in my covenant, and I regarded them
not, saith the Lord.
10. For this is the covenant that I loill make with
the house of Lsrael after those days, saith the Lord ; 1
ivill put my laws into their mind, and write them in
their hearts : and L will he to them a God, and they
shall be to me a people.
11. And they shall not teach every man his neighbour,
and every man his brother, saying, Kyiow the Lord :
for all shall know me, from the least to the greatest.
12. For L will be merciful to their unrighteousness,
and their sins and their iniquities will L remember no
more.
In these five verses a divine testimony is produced
out of Jer. xxxi. 31-34, to prove the excellency of
the new covenant above the old.
In producing it, two things are observable :
1. The connection of the proof with the point.
2. A citation of the testimony itself.
By the connection, that which was supposed, ver.
7, is plainly afl&rmed, see Sec. 30.
In this afiirmation,
1. The point itself is afiirmed, ihns, finding faidt.
2. The persons are set down.
These are of two sorts : 1. The agent, he who
findeth fault. The Lord, in this phrase, he saith.
2. The patients. They who were under the old,
comprised under this relative, with them.
The testimony itself is largely quoted from this
place to the end of the 12th verse. In setting down
the testimony observe,
1. The manner of propounding it, in this remark-
able note, behold.
2. The matter. This is, 1, generally propounded,
vers. 8, 9 ; 2, particularly exemplified, vers. 10-12.
The general declares a main ditference betwixt the
old and new covenant. Of this difterence there are
two parts :
1. The excellency of the new covenant, ver. 8.
2. The deficiency of the old, ver. 9.
The former is set out, 1, simply ; 2, comparatively,
ver. 9.
The simple in four branches :
1. The time when, the days come.
2. The author and orderer of it who is brought in.
(1.) By another expressing him, saith the Lord.
(2.) By himself speaking, J will make.
3. The excellency of the covenant in this epithet,
new.
4. The persons with whom it was made. These
are distinguished by two nations : 1, the house of
Israel ; 2, the house of Judah.
The new covenant is set out comparatively in refer-
ence to the old, and that negatively, thus, not according,
&c.
Under this comparison he further sets out the old
covenant, and thereabout two parts :
1. A description of the old covenant.
2. A declaration of the deficiency of it.
The old covenant is described,
1. By the persons between whom it was made.
These are of two sorts :
(1.) The covenanter. I made, saith the Lord.
(2.) The covenantees with whom he made it, the
house of Israel.
2. By the time. This is set out by a memorable
deliverance out of the land of Egypt, and amplified by
God's manner of delivering them, in two metaphors
taken from a tender parent :
One in this phrase, when I took them by the hand.
The other in this, to lead them.
The deficiency of the old covenant is noted in a
double act :
One of the covenantees, they continued not in my
covenant.
The other of the covenanter, I regarded them not,
saith the Lord.
The exemplification of the new covenant is,
1. Generally propounded.
2. Particularly distributed.
1. In the general the point is thus expressed, this
is the covenant.
2. It is described.
(1.) By the persons with whom it is made, which
are, as before,
[l.J Covenanter. Iivill make, saith the Lord.
sot
GOUGE ON HEBREWS.
[Chap. VIII.
[2.] Covenantees, with the house of Israel.
(2.) By the time, after those days.
2. The distribution is into four promises, in every
of which observe,
1. The matter whereof they consist.
2. The manner of expressing the same.
1. The matter of the tirst promise cousisteth of two
branches :
In both which there is,
1. A distinct act, put, write.
2. A distinct object, laws.
3. A distinct subject, their minds, their hearts.
2. The matter of the second promise is a double
rehition :
1. The Lord will be to them a God.
2, They shall be to God a people.
8. The matter of the third promise is set down,
1, negatively ; 2, affirmatively.
The negative implieth, that under the new covenant
there shull not be such need of instructing one another
as under the old. Hereof are four branches :
1. The act denied, shall not teach.
2. The instructors twice set down, every man.
3. The instructed, his neirihhour, his brother.
4. The substance of the instruction, know the Lord.
In the affirmative we are to observe,
1. The connection, by the causal conjunction, /or.
2. The expression of the privilege itself, wherein
observe,
1, The kind of privilege, shall know, amplified by
the object me.
2. The persons made partakers thereof. These
are set down,
1. Generally, all.
2. Distributively,y/-o?n the least to the greatest.
In the fourth promise observe,
1. The inference of it as the cause of all the former,
for.
2. The substance. This layeth down two points,
1. A double act on God's part.
(1.) Affirmative, / will be merciful.
(2.) Relative, / will remember no more.
2. A treble object concerning men.
(1.) Their unriyhteousnesses.
(2.) T/teir sins.
(3.) Their iniquities.
3. The manner of expressing all the foresaid pro-
mises is absolute.
Sec. 79. Of observations raised out of Heb. viii. 8-
12.
I. Transyressors of a covenant are blameworthy. God
doth here himself find fault with them. See Sec.
30.
II. Weakness of the covenant excusclh not transyres-
sors thereof. The old covenant was weak, yet the
transgressors thereof are blamed. See Sec. 30.
III. God spake in tJie mouth of his prophets. These
phrases, he saith, thus saith the Lord, prove the point.
See Sec. 31.
IV. God enters into covenant with men. This is
the main intendment of this testimony. See Sec.
39, &c.
V. The 7iew covenant is a remarkable matter. There-
fore this note behold is prefixed. See Sec. 32.
VI. 27ie neio covenant was reserved to the days of
the yospel. Those were the days then to come. See
Sees. 33, 34.
VII. God's joromises are as •performances. There-
fore they are set down in the time present, the days
come. See Sec. 33.
VIII. The last covenant is ever fresh. This epithet
nev), intends as much. Sec Sec. 35.
IX. The church is as an house. It is here so called.
See Sec, 36.
X. 27ie spiritual privileges of the ancient Jews be-
long to Christians. In this respect Christians are
comprised under those titles, Israel, Judah. See
Sees. 36, 38.
XI. All nations under the covenant are united.
Israel and Judah, that were divided kingdoms, are here
set down under the new covenant. See Sec. 37.
XII. llie iieio covenant is not such an one as the eld
was. It is 7iot according to that, but better. See
Sec, 54,
XIII. The old covenant was a divine covenant. I
made it, saith the Lord. See Sec, 54,
XIV. The old covenant ivas established with the
Israelites in the wilderness. The fathers here men-
tioned were they who lived in the wilderness. See
Sec, 54,
XV. 3Ien are prone soon to revolt. In that day
wherein God first established his covenant with the
Israelites, they revolted. See Sec. 55.
XVI. God gives deliverance. I led them out of
Egypt, saith the Lord. See Sec. 55.
XVII. 31emoral)le matters are to be remembered.
The mention of that memorable deliverance out of
Egypt so long after giveth proof hereof. See Sec.
57.
XVIII. A time of special 2'>i'ovidence is a ft cove-
nanting time. Such was the time of God's bringing
Israel out of Egypt when he renewed his covenant
with them. See Sec, 57.
XIX. God deals tenderly with his people. These
phrases, took them by the hand to lead them, give
evidence hereunto. See Sec. 55.
XX. God fully delivereth his. He leads them out
of their danger. See Sec. 56,
XXI. Men are prone to slight God's kindness. This
is here exemplified in the Israelites led out of Egypt.
See Sec, 57,
XXII. Abuse of God's kiwhicss provokcth. him to
cast off' his people. So hath he dealt with the Israelites.
See Sec. 59.
XXIII. Christians must be distinctly informed in
Ver. 18]
GOUGE ON HEBREWS.
20:
their privileges. This I collect from the inference of
the particulars of the new covenant upon abrogating
the old. See Sec. 60.
XXIV. God is the author of the new covenant. It
is God that saith thereof, I will make. See Sees.
40, 45.
XXV. The best things are reserved to the latter times.
These times are implied under this phrase, after these
days. See Sec. 61.
XXVI. It is God that loorheth on men's souls. The
inward parts here mentioned, and hearts, are put for
their souls. See Sec. 64.
XXVII. God's ivork is an effectual work. He puts
into. See Sec. 65.
XXVIII. God's work abides. This phrase, I will
write, intends as much. See Sec. 63.
XXIX. God first informs the mind. He first puts
his laws into men's minds. See Sec. 66.
XXX. The Lord is in special a God to his con-
federates. Thus he here promiseth to be. See
Sec. 67.
XXXI. God hath a peculiar people. Such are
they whom he takes to be his people. See Sec. 68.
XXXII. God's ]]ecidiar people ivill answerably carry
themselves. This phrase, they shall be to me a people,
impheth the duty and disposition of Grod's people.
See Sec. 69.
XXXIII. Knowledge of the Lord is a privilege of
the new covenant. It is here reckoned among the
privilecres thereof. See Sec. 72.
XXXIV. Tiiere needs not such means of instruction
under the neio covenant, as needed under the old. This
is the main point intended vinder this phrase, they
shall not teach, &c. See Sees. 70, 71.
XXXV. All of the new covenant have knowledge of
the Lord. This is here plainly expressed. See Sec.
73.
XXXVI. Knowledge aboundeth under the neiv cove-
nant. The inference of this phrase, all shall knoio
me, &c., upon that which went before, proves as much.
See Sec. 73.
XXXVII. Pardon of sin is the ground of other
privileges of the neio covenant. The inference of this
privilege upon the former by the causal particle, for,
giveth proof hereof. See Sec. 74.
XXXVIII. God is pacified toward his confederates.
The meaning of this word merciful intends as much.
See Sec. 75.
XXXIX. Sins of God's confederates deprive them
not of his favour. He is merciful to their sins; that
is, he pardoneth them. See Sec. 76.
XL. All sorts of sins are pjardoned to God's con-
federates. These several titles, unrighteousnesses, sins,
iniquities, being all in the plural number, comprise all
manner of sins under them. See Sec. 76.
XLI. God fully acquitteth his confederates. He
remembereth their si^is no more. See Sec. 76.
XLII. The promises of the new covenant are absolute.
So are these here mentioned; and like to these are all
others. See Sec. 77.
Sec. 80. Of the old covenant abrogated.
Ver. 13. In that he saith, A new covenant, he hath
made the first old. Now that ivhich decayeth and
tvaxeth old is ready to vanish away.
The conclusion of the apostle's argument concerning
the deficiency of the old covenant is here laid down.
The argument was this :
If the first covenant had been faultless, no place
had been sought for the second;
But place was sought for a second;
Therefore the first was not faultless.
The proposition is plainly set down in the seventh
verse.
The assumption is largely proved by a divine testi-
mony, vers. 8, 9, &c.
The conclusion is here in this text.
This conclusion is laid down as a just consequence
following upon the foresaid testimony, as is evident
by this clause, ev tiZ 7Jysiv, in that he saith.
The force of the consequence lieth in this, that the
introduction of a new form presupposeth the abolition
of the former. The building of a new house where
an old one was, presupposeth a pulling down of the
old.
The word covenant is not in the Greek ; but fitly
supplied out of the eighth verse.
Of this epithet neiv, see ver. 8, Sec. 35.
Why the old covenant is called the first, see ver. 7,
Sec. 27.
The word 'TEcraXa/wxs, translated he hath made old,
is the same that is used, Chap. i. 11, Sec. 139 ; only
that is of the passive voice, and signifieth to tvax old,
but this of the active, and signifieth to make old; so
as this is here meant of the long continuance of that
covenant, as if like an house, or a garment, or a man,
by long continuance it waxed old; for the new cove-
nant hath already continued longer than that did, and
yet is not old, but continueth new.
The old covenant whereof the apostle speaketh,
continued little more than the space of fifteen hundred
years, namely, betwixt Moses and Christ; yet the
new covenant hath continued above fifteen hundred
years, and is still new, aild so will be to the end of
the world, though the world should continue more
years than yet it hath done.
The oldness of the covenant here mentioned is by
reason of the weakness and unprofitableness of it.
God hath dealt with it as with an old thing which is
of no further use ; he hath taken it away, and put a
new one instead thereof.
It is here taken for granted, that the covenant made
with the Jews was an old one. So it is expressly
styled, 2 Cor. iii. 14. That covenant is comprised
under those * old things,' which are said to be passed
away, 2 Cor. v. 17.
206
OOUGE ON HEBREWS.
[Chap. YIII. Ver. 13.
1. So it was in regard of the scantiness and faulti-
ness of it. See ver. 7, Sec. 27.
2. It is made and manifested to be old, by sub-
stituting a new one in the room of it. This reason
the apostle himself here induceth.
This the apostle thus coucludeth, to draw the minds
of Christians from it. As he styled the covenant that
now we have neic, to move us the rather to rest there-
upon, so tho other old, to keep us from resting upon
it. Old things are not regarded. Who will purchase
an old rotten house? who cares for old ragged ap-
parel ? who can relish old musty bread? As old things
are 'passed away,' 2 Cor. v. 17, so they are passed
by and not regarded.
If the Jewish covenant be abolished because it was
old, how much more must the old man be put otf,
Eph. iv. 42, and tho old leaven be purged out, 1 Cor,
V. 7.
Sec. 81. 0/ the meaning of the hitter part of the
ISlh verse.
From the fore-mentioned conclusion the apostle in-
ferreth another consequence concerning the vanishing
away of that whiqh is old, which he thus bringeth in,
noic that nhich decayeth, &c. The conjunction trans-
lated iwu\ is the ordinary conjunction of opposition,
hi, which we usually translate hut. As in other
places, so here, it is used as a mere supplement for
introduction of another clause.
The word to TaXuiov/zivov, thus translated, that which
decayeth, is drawn from the same root, that the former
verb, cTi-rraXalu-Ki (translated made old, Sec. 80), was.
Here it is a participle of the passive voice, and so is
translated by most Latin interpreters, quod antiquatur,
that which is made old; thus it hath reference to God's
disposing of it. He appointed it to be but for a time,
and after that time to be abrogated.
Tbe other phrase, yrisdai'.ov, na.rdh old, is a parti-
ciple, and taken neutrally, and fitly translated as it is.
It is derived from a noun, yyi^ac, senectus, which signi-
fieth old aife, Luke i. 36, The verb is used to set
out the old ago of Peter thus, orav 'yr,oa(sr,c, ivhen thou
shalt he old, John xxi. 18. This hath reference to
the imbecility of tho covenant itself, which, like an old
man, is so feeble as it cannot long last.
The two foresaid metaphors shew two reasons of tho
abrogation of the old covenant.
One is taken from the will and wisdom of God,
He appointed it so to be. That which God appointeth
to be disannulled cannot stand. * Who hath resisted
his will ? ' Ilom. ix. 19. Who can establish that which
God will cast down ? Whosoever attempt any such
thing shall be found like to tho builders of Babel,
whose work was brought to confusion, Gen. xi. 9.
Oft have the Jews attempted to build their temple
again since tho last demolishing of it, but never could
they effect it.
The other reason is taken from the weakness of
the covenant itself. How can that continue which
hath no ability to abide ? The grass of the field and
flower of the garden on this ground soon decay and
wither away, 1 Peter i. 24. So all things of this
world.
Such being God's purpose concerning the foresaid
covenant, and such being the nature of the covenant
itself, the apostle might well infer, that it was ready to
vanish.
The word apavifffiou, translated to vanish, is a sub-
stantive, and signifieth a not appearing, or a vanishing
away. It is such a compound as the adjective afiavr,g
was, which is used. Chap, iv. 13, Sec. 76, and trans-
lated not manifest. There is another adjective, cifav-
7og, of the same composition, which signifieth tliat
which is drawn out of sight, which appeareth not,
which is not seen, Luke xxiv. 31. Thus the word
of my text signifieth such a removing of a thing as
makes it to bo seen no more. It here impUeth an
abrogation of the old covenant.
This adverb, lyyvg, rea ly, or nigh, is added in
reference to the time, wherein the apostle wrote this
epistle, which was before the last temple was de-
molished by the Romans. Till that time many of the
rites of this old covenant were tolerated. They were
not as yet all of them totally and utterly vanished ;
but the time of their utter abolishing was at hand,
therefore he saith of the old covenant, that it is ready
to vanish away. There was a time for the honourable
funei'al of so solemn a matter, as there useth to be
a time for the burial of honourable persons after they
are dead.
People's minds could not suddenly be drawn to an
utter rejection of such things as had a divine institu-
tion, and were of so high account as the rites of the
old covenant were, while the date thereof continued.
Sec. 82. Of the resolution and observations of 'H.eh.
viii. 13.
Ver. 13. In that he saith, A neio covenant, he hath
made the first old. Noio that which decayeth and
waxeth old is ready to vanish aioay.
In this verse the abrogation of the old covenant is
concluded. Hereabouts are two points.
1. The inference of the conclusion upon the pre-
mises, in these words, in that he saith, a new.
2. The substance thereof; wherein observe two
points.
1. The condition of the covenant ; 2, the abro-
gation thereof.
The condition is set out in this phrase, he hath
made the first old ; and further ampliiicd two ways.
1, By an intimation of the author, he hath made.
That is God.
2. By a distinction of the covenant, in this word
first.
The abrogation of the covenant is,
1. Expressed, in this phrase, vanish away.
Chap. IX. Ver. 1.]
GOUGE ON HEBREWS.
•207
2. Illustrated two ways.
1. By the reasons thereof, which are two,
The one on God's part, he hath made old.
The other on the nature of the covenant itself, it
ivaxeth old.
2. By the limitation of the time, in this word is
ready, or nigh.
Doctrines.
I. TJiere was a covenant before the neio one. This
is implied under this numeral particle, first.
II. T'lie first covenant was an old covenant. It is
here so called.
III. It was God that made the first covenant old.
So it is here said, he made.
IV. The fi,rst covenant was made void by introducing
a neio one. This is evidenced by this phrase, in that
he saith, a new.
V. That ivhich God ajypointed to be disannulled can-
not stand. This is gathered out of the first reason
for abrogating the old covenant, implied in the mean-
ing of the Grreek word translated decayeth.
VI. That ivhich is in itself feeble will fail. This is
gathered out of the other reason, implied under this
word, waxeth old.
VII. The old covenant is abrogated. This word
vanisheth aivay giveth proof hereunto.
VIII. There was a time for the utter abolishing of
the old covenant. This word is ready, or, is nigh, in-
tendeth as much.
CHAPTER IX.
SEC. 1. A general analysis of the ninth chapter to
the Hebrews.
This chapter contains a particular exemplification
of this general proposition, Christ is the substance of
the legal shadows.
The general proposition is comprised under these
words, ' We have an high priest, who is a minister of
the sanctuary, and of the true tabernacle which the
Lord pitched,' Heb. viii. 1, 2.
Hereupon is confirmed that which in the latter
part of the former chapter he asserted, that by bring-
ing in a new covenant the old is abrogated, Heb.
viii. 13.
Of the foresaid exemplification there are two parts :
1. A declaration of sundry shadows of the law, from
the beginning of this chapter to ver. 11.
2. A manifestation of the accomplishment of them
in and by Jesus Christ, from the beginning of the 11th
verse to the end of the chapter.
In setting down the shadows of the law,
1. He draws all to two heads.
2. He branches out those heads into their several
parts.
The two heads are,
1. Ordinances of divine service.
2. The place where they were observed, a worldly
sanctuary, ver. 1.
The place is first touched upon, and distinguished
into two parts, which are styled the first and second
tabernacle.
He distinctly sheweth what were the most memo-
rable types in each of these.
In the first he reckoneth up three :
1. The candlestick.
2. The table.
3. The shew-bread, ver. 2.
In the latter he mentioneth seven :
(1.) The golden censer ; (2.) the ark ; (3.) the
golden pot that had manna; (4.) Aaron's rod that
budded ; (5.) the tables of the covenant ; (6.) the
cherubims ; (7.) the mercy-seat, vers. 4, 5.
Ordinances of divine service are comprised under
two heads. One concerneth the things which the or-
dinary priest did in the first tabernacle, ver. 6.
The other such things as the high priest did in the
second tabernacle.
These are,
1. Generally propounded, ver. 7.
2. Particularly explicated.
In the explication is set down,
1. Their general signification.
2. The reason thereof.
Their general signification was that there was an-
other holy place, and holy services to come, for per-
fecting that which they could not, vers. 8, 9.
The reason is taken from their nature, that they
were external and carnal ordinances, ver. 10.
2. The second part of this chapter, beginning with
the 11th verse, sheweth the excellency of Christ's
priesthood in accomplishing those things which by
the legal rites could not be accomplished. This is,
1. Generally propounded.
2. Particularly confirmed.
In the general, two points are expressed :
1. That Christ entered into the true tabernacle,
which is heaven itself, ver. 11.
2. That he entered with his own blood, which was
of infinite value.
This value he proveth by the efi'ect thereof, thus
expressed, having obtained eternal redemption, ver. 12.
He beginneth his confirmation with the latter point,
which he confirmeth,
1. By an argument of unequals, the greater being
inferred from the less.
The less was, that the blood of beasts under the law
had a virtue to purify the flesh, ver. 13.
The greater is, that the blood of Christ hath a vir-
tue to purge the conscience, ver. 14.
203
GOUGE ON HEBREWS.
[Chap. IX.
The former point, that Christ entered into heaven
with his own blood, is confirmed two ways :
1. Simply, by an argument taken from that office
which Christ undertook for us, namely, to be the me-
diator of the New Testament, vcr. 15.
This argument is confirmed two ways :
1. By the necessity of the thing itself, ver. 16.
2. By the invalidity of a testament without the
death of the testator, ver. 17.
2. Comparatively, m relation to the tvpes under the
law.
The truth must be like the types ; but the types
were wiih blood ; therefore the truth must also be so,
ver. 18.
That of types is proved by an induction of parti-
culars.
1. By Moses sprinkling the book of the covenant
with blood, ver. 19.
2. By sprinkling all the people therewith, ver. 19.
This is ampHfied by the warrant that Moses had,
ver. 20.
3. By sprinkling the tabernacle.
4. By sprinkling all the vessels of the ministry,
ver. 21.
5. By purging almost all things with blood, ver. 22.
All the fore-mentioned particulars are amplified with
the necessity of that course, in this phrase, without
shcddinf] of blood is no rcmissioii, ver. 22.
From the foresaid premises, the apostle concludeth
the main point, that the types being purged with blood,
there must needs be a more excellent way of conse-
crating heavenly things, which is, by the blood of the
Son of God himself, ver. 23.
The apostle having cleared that main point con-
cerning the invaluable price of man's redemption,
which was Christ's own blood, wherein he shewed
himself to be a far more excellent priest than they
under the law, he returns to other points of difference
betwixt legal priests and Christ.
1. It was said of those priests that they entered
into the tabernacle ; but here of Christ, that he en-
tered into heaven itself, ver. 24.
2. It is said of them that they entered once every
year ; but Christ once for all, vers. 25, 2G.
This latter is confirmed,
1. By the common condition of death, which is but
once, ver. 27.
2. By the perfect effect thereof, which is to take
away sins.
This is confirmed by the blessed issue of such as
believe on him, which is that he shall appear without
sin unto salvation, ver. 28.
Sec. 2. Of granting truth in case of controversy,
Heb. ix. 1.
Ver. 1. 2hcn verily the first covenant had also ordi-
nances of divine service, and a worldly sanctuary.
The apostle having in the former chapter eet forth
the excellency of Christ's office, and that especially by
the covenant which was ratified thereby, here he de-
scribeth the execution of that office, and that after the
same manner he did the office itself, which is com-
paratively, resembling it to the legal priests' manner
of executing their office, but so as he far preferreth
Christ.
The comparison is largely set forth in both the parts
thereof.
In the former part, the priests' manner of executing
their function, from the beginning of the eleventh verse.
In the latter, Christ's manner of executing his, from
ver. 11 to Chap. x. 19.
The execution of the legal priests' office is set out
by several rites and tj-pes appertaining thereto, which
are generally propounded in this verse.
The general proposition is thus knit to the former
discourse, then verily the first ; or, therefore truly even
the first, iiyj /xb ob^ zai r, rr^ujrr].
Of the adverbs translated verily, see Chap. vii. 5,
Sec. 37.
Of the conjunction translated then, see Chap. iv. 14,
Sec. 82.
The word covenant is not expressed in the Greek,
yet necessarily understood, by the reason of the infer-
ence of this verse upon the last verse of the former
chapter, where he spake of this covenant, and called it
the first.
The manner of inferring the general proposition in
this verse, upon the latter end of the former chapter,
manifesteth a prevention of an objection against that
which had been delivered about the abrogation of the
old covenant. The objection might be this :
If the first covenant had also ordinances of divine
service, why was it abrogated ?
In answer hereunto the apostle first granteth the
substance of the objection, that it had indeed divine
ordinances, but withal inferreth that they were external
and carnal, imposed only for a time, ver. 10.
By this it appears that in matters of dispute a truth
must be granted, even to that which we speak against.
Thus this apostle, who set himself to abase Levi in
comparison of Melchisedec, granted Levi's prerogative
in receiving tithes, Heb. vii. 5 ; and he that was very
earnest against circumcision, and other points of
Judaism, granted a preferment of the Jews, and profit
of circumcision in the season thereof, Rom. iii. 1,2;
and Christ, who denounced fearful woes against the
scribes and pharisees, granted that they sat in Moses's
seat. Mat. xxiii. 2.
Thus we shall shew that it is verity rather than
envy, and desire of maintaining truth rather than a
contradicting spirit, that moveth us to say what we say
against any person or thing.
Sec. 3. Of legal ordinances of divine service.
This numeral note of distinction, rr^wrn, first, is
attributed to that covenant which God made with the
Ver. 1.]
GOUGE ON HEBREWS.
209
Jews under the law. Of the reason hereof, see Chap,
viii. 7, Sec. 27.
Of this covenant it is here said that it had 6/xa/w-
l^ara, ordinances.
The Greek word translated ordinances is derived
from an adjective that signifieth just or righteous ;
of the notation of which word, see Chap. i. 9, Sec.
114. This word in mj text is sometimes translated
righteousness, Rom. ii. 26, and viii. 4, Rev. xix. 8 ;
sometimes judgment, which is always righteous, Rom.
i. 32. Rev. xv. 4 ; sometimes justification, Rom. v.
16 ; and sometimes ordinance, as here and verse 10,
and Luke i. 6. God's ordinances, and such are here
meant, were all righteous in their season.
Of the notation of the Greek word XocTPsiag, translated
divine service, see Heb. viii. 5, Sec. 12.
There being two heads of types laid down in this
verse, the first is styled ordinances of divine service ;
the other, a worldly tabernacle.
Some divide that first head into two branches : 1 ,
ordinances ; 2, services.
The reason of this difference is the ambiguity of
the Greek word, which hath the termination both of the
genitive case singular, and also of the accusative plural,
and there is no article joined to distinguish the one or
the other.
They who make these two distinct heads thus dis-
tinguish them :
The former, h%ai'S),a,aTa, they mierT^x&i justifications,
that is, expiations, which being legally and externally
taken, were efl'ects of their rites and ceremonies. For
by their many sacrifices and oblations, by their water
of purification and such other rites, they were legally
cleansed, and expiations were made thereby, Levit. iv.
20, 26, 31, 35, Num. xix. 19.
The latter, Xar^nai, translated divine services, they
interpret to be the very rites and ceremonies them-
selves, as sacrifices, oblations, washings, feasts, and
such like.
But seeing the end of these rites were for divine
service, and to expiate, cleanse, and purify, I think it
best to join the rites and efl'ects of them together, as
our English and other judicious translators and learned
expositors have done ; for the words will very well bear
this interpretation.
Thus they shew that legal rites in their time were
sacred and religious ordinances of divine service, and
parts of God's worship, and means of expiation.
In the New Testament the word is appropriated to
divine service, and so translated, and service of God,
Ter. 6.
Obj. Why doth the apostle then say, that they stood
only in meats and drinks, and were carnal ordinances,
ver. 10 ?
Ans. He denieth not the outward legal service and
purging whereof we speak, and whereby they were
assured of spiritual purgings ; but he denieth inward
spiritual expiation by them, and that of themselves.
Vol. II.
Of the reasons why God ordained such external
services, see Chap. iv. 8, Sec. 49, 50.
By this we have an evidence of God's care over his
church. In wisdom he saw it meet to put off" the
coming of his Son into the world to the latter age
thereof. Yet would he not leave his church destitute
of means, to nourish their faith and hope in Christ,
to draw them to repentance, and to pacify their con-
sciences. For after they had sinned, by their legal
expiations, which put them in mind of Christ's death,
their consciences were pacified.
Sec. 4. Of the Jewish sanctuanj.
The second head of types here mentioned is styled
ayiov xoofiixov, ivorldly sanctuary. The Greek word
ayiov, translated sanctuary, properly signifieth holy,
which, being of the neuter gender, may be applied to
thing or place. Here it is put for the place wherein
all the typical rites and legal ordinances were exer-
cised. Hereof see more Chap. viii. 2, Sec. 4.
This is here called xos/j^itiov, ivorldhj, in opposition
to heaven, ver. 11, and Chap. viii. 2. This epithet is
derived from the word xofffiog, translated vjorld, whereof
see Chap. iv. 3, Sec. 29.
This sanctuary is that which in the next verse is
called axrjvri, tabernacle. It was made here in this
world, of things of the world, such as were earthly,
subject to decay, which things in heaven are not. It
was a kind of portable temple, made of poles, boards,
and beasts' skins, which might at pleasure be taken
down and reared up again. The rooms within it were
divided by silk curtains, the end of it was for people to
assemble together for divine worship ; there God mani-
fested his presence, and caused his glory to appear,
Exod. xxix. 43. It was made in the first year of the
Israelites' abode in the wilderness, and reared up in
the beginning of the second year, Exod. xl. 2. It was
of the greater authority, because it was made after the
fashion which God shewed unto Moses in the mount,
Exod. XXV. 40. It continued to be of use till Solo-
mon's temple was built, at which time it was carried
into that temple, and there laid up, 1 Kings viii. 4,
According to the several parts thereof, it typified
sundry evangelical and celestial truths, whereof the
apostle himself expresseth sundry particulars in the
verses following.
Here only in general it is to be considered as the
place where the ordinances of divine service were per-
formed. And thus it sheweth that it is meet to have
a fit place for the public exercising of divine service.
Though the type be taken away, yet the equity thereof
may remain. As there was of old a tabernacle, and
afterwards a temple for people to meet together for
divine service, so by way of resemblance and common
equity, there may be such places as we call churches,
for people to meet together therein, and to observe
evangelical ordinances. This seems to be inferred in
this phrase, ' when ye come together in the church ;'
0
210
GOUGE ON HEBREWS.
[Chap. IX.
and again, ' when ye come together into one place,'
1 Cor. xi. 18, 20.
1. In such public places, people may have a more
free access together.
2. A greater number may meet together.
3. They may the more conveniently abide together.
4. In such places they use to be least disturbed.
This is not to make men doat on buildings, or to
place religion on such and such ground, or in such
and such walls, (in these respects they would prove
uorhlh/) but merely for conveniences. And in regard
of Christians meeting together, and the evangelical
ordinances which they there perform, we may have
such a mind to those places as the Jews had to the
tabernacle and temple, Ps. Ixxxiv. 1, and cxxii. 1. So
much was foretold, Isa. ii. 3.
By this epithet, xo6iJ.iy.ov, u-oddhj, added to this
word sanctiiari/^ he draweth the minds of these He-
brews from doating too much on the sanctuary, and
the ordinances thereof. Ho did before give the just
due to those ordinances, in styling them ordinances of
divine sei-vice ; but to keep people from excess in
esteeming of them too highly, here he sheweth what
in their substance they were. As God's ordinances,
they were highly to be esteemed in their season ; but
as earthly and external matters, not to be doated on
above their use, and beyond their season.
Saricluary, ayiov, is a word of high esteem ; but
uorldly, y.oo,u,iyJv, is a matter of debasement.
Sec. 5. 0/ the resolution of, and observations from,
Heb. ix. 1.
Ver. 1. Then verily the first covenant had also ordi-
nances of divine service, and a worldhj sanctuart/.
In this verse is declared the privilege of the first
covenant of grace. Here observe,
1. The inference, in the word then.
2. The substance. Whereof are two parts :
1. The kind of privilege.
2. The place where it is manifested.
The kind of privilege is manifested in two words :
1, Ordinances ; 2, divine service.
The place is set out,
1. By the holiness of it, in this word sanctuary.
2. By the meanness of it, in this word worldly.
Doctrines.
I. The first covenant of y race had special privileges.
This is gathered from the general sum of this verse,
and from the inference of it on that which went before.
II. The meaner covenant was in time before the
greater. The legal covenant was meaner than the
evangelical, yet it is styled the first.
III. Gods people had special ordinances under the
frst covenant. The mention of ordinances in this
place intends as much.
IV. The ordinances of the first covenant were con-
cerning divine service. They are here Btjled ordi-
nances of divine service.
V. The j^lace of God's people's meeting together for
service tvas an lioly place. It is here called a sanctuary.
YI. The holy p)^ ace tender the law was but a worldly
place. It is here so styled.
Sec. G. Of many types setting out many mysteries.
Ver. 2. I'or there tvas a tabernacle made, the first
wherein was the candlestick, and the table, and the
shetv-bread ; which is called the sanctuary.
In this verse the apostle beginneth to exemplify the
two general points which he had noted in the former
verse, namely, the sanctuary where ordinances of
divine service were performed, and then the ordi-
nances themselves.
The place is here in general styled a tabernacle.
Of this word tabernacle, see Chap. viii. 2, Sec. 5.
Of it there were two special parts wherein ordinances
of divine service were observed : one was called the
holy place, which is here translated the sanctuary ;
the other was called tlie holiest of all, ver. 3.
Quest. Why doth he rather speak of the tabernacle,
which was made in Moses's time, and continued only
to Solomon's time, rather than of the temple, which
was of the same fashion, and made to the same use,
and far more glorious and lasting, and might be the
better remembered ?
Ans. He speaks of legal rites which were made by
Moses, according to God's appointment, chap. viii. 5,
and in that respect it was more pertinent to the
apostle's purpose.
The former part of the tabernacle is here styled
the first, for they entered into that first; through it
they entered into the other.
This first tabernacle was an especial type of Christ's
body, as hath been shewed Chap. viii. 2, Sec. 5.
This and the other types following give proof that
there are many distinct mysteries of religion, whereof
God would have his people to take notice. This was
one end of setting out divine mysteries in external
and visible types, that thereby people may take occa-
sion to inquire after the meaning of them, and so
come in some measure to understand the mysteries
contained under them.
1. Hereby the manifold wisdom of God is more
clearly discerned.
2. People's understanding was much helped.
8. Their faith was greatly strengthened.
4. Their hope was exceedingly supported.
Hereby their folly is discovered who think that a
general knowledge is sufficient, namely, that there is
a God, that he is to be served, but care not to inquire
into the particular ways and means of seniug him
acceptably, and of trusting in him to salvation.
The several types of the law were as several mys-
teries of religion ; instead of them we now have cate-
chisms, commonplaces, institutions, bodies of divinity,
principles, epitomes, compendiums, enchiridions, and
other like means of instructing the people distinctly
Ver. 2.J
GOUGE ON HEBREWS.
211
in the several mysteries of godliness. It will be our
wisdom well to use them all.
Sec. 7. Of the candlestick in the tabernacle, typifying
the church.
Three especial types are here expressly set down to
be in the first tabernacle, which was the holy place.
The first of them was the candlestick. This is dis-
tinctly described, Exod. xxv. 21, &c. ; wherein are
declared,
1. The matter of it.
2. The parts of it.
3. The appurtenances thereabout.
In general the candlestick was a type of the church
of Christ. The seven churches to which Christ wrote
are resembled to seven candlesticks. Rev. i. 20.
As a candlestick holds out light, so the church is
* the pillar and ground of the truth,' 1 Tim. iii. 15, in
that it holdeth forth the truth.
I will not deny but that the candlestick may typify
Christ, as he is the head of the church, who holds his
members together, as the branches of the candlestick
are held together by the stafi" or stem.
Betwixt these there is no contradiction ; for Christ
may synecdochically be put for the whole body, head
and members, and so comprise the church under him,
as 1 Cor. xii. 12; and the church may comprise under
it the head also : so as the church excludes not Christ,
no more than the body excludes the head, nor Christ
excludes the body, but is jointly to be considered with
his body.
The church was typified by a candlestick rather
than by the light, to shew that of itself it hath no
light. Light must be put into it, or it cannot shine.
In this respect light must be sought of God, John
i. 9 ; and acknowledged to be from God, Gal. ii. 20 ;
and employed to his glory, Rom. xi. 36.
As the church in general, so the particular parts
and members thereof, are taught by this type to hold
forth that light which they receive, Philip, ii. 16.
Every one in his place must labour to shew forth that
light of knowledge, or of any other grace that he hath
received, to enlighten, direct, and comfort others
thereby.
There are two especial ways of holding forth light :
One, by instructing others ; another, by walking as
children of light before others. Thus may, thus must
magistrates, ministers, parents, masters, yea, and
private Christians, shew themselves to be candlesticks.
Sec. 8. Of gold, the matter of the candlestick, typify-
ing the purity and preciousness of the church.
The fii'st particular noted about the candlestick is
the matter thereof, which was ' pure gold,' Exod. xxv.
31. Gold, of all metal, is the most pure and precious :
pure, in that it is freest from dross, and least subject
to rust.
In this matter it sheweth that the church is the
purest society in the world. It is ' the holy church ;'
for,
1. Christ cleanseth it by his blood, ver, 14.
2. He sanctifieth it by his Spirit, 1 Cor. vi. 11.
3. By his word he sanctifieth them also, John xvii.
17.
Hereby trial may be made of public assemblies and
private persons.
If public assemblies have pure ordinances and ser-
vices, such as can abide the trial of the Lord's touch-
stone, which is the word, then they are true churches.
In them we may safely abide. To them we may draw
others, and we may stand for the maintenance of them
to the uttermost.
In like manner may particular persons be tried.
' Every man that hath this hope in him purifieth
himself, even as Christ is pure,' 1 John iii. 3.
As gold is a pure metal, so it is very precious, Ezra
viii. 27, Isa. xiii. 12.
This typifieth that precious esteem which God hath
of his ciaurch, Isa. xliii. 4. In this respect it is
styled 'a peculiar treasure unto God above all people,'
Exod. xix. 5 ; and the members of the church are
called God's ' jewels,' Mai. iii. 17.
They must needs be precious in God's account, be-
cause they are bought with ' the precious blood ' of
his Son, 1 Peter i. 19, and decked with the precious
gi'aces of his Spirit.
Great is that encouragement which may be fetched
from hence against such scorns and reproaches as the
world layeth upon the church. She is in scorn called
' forsaken and desolate ;' but the Lord calleth her
Hephzi-hah, that is, my delight in her, Isa. Ixii. 4.
These are those righteous ones who are ' more excel-
lent than their neighbours,' Prov. xii. 26. Lazarus,
a poor beggar, was in this respect more excellent than
Dives. Angels attended Lazarus, and carried his soul
to heaven when he died, Luke xvi. 22 ; but the devils
attended Dives, and carried his soul to hell. On this
ground it may well be said, ' Comfort ye, comfort ye
the people of the Lord,' Isa. xl. 1.
Sec. 9. Of the parts and ornaments of the candle-
stick, typifying the use and graces of the church.
A second particular concerning the typical candle-
stick respecteth the parts thereof. These were partly
for use, partly for ornament.
The parts for use were the seven lamps, Exod. xxv.
37. There were six branches of the candlestick, in
each whereof was a lamp, and on the top of the shaft
was the seventh. These were to give light, for into
them the wick and the oil was put.
These typify the manifold graces of God's Spirit,
1 Cor. xii. 8, &c. The number of seven is a number
of perfection. Though the graces of God's Spirit are
in sundry particular respects difierent one from another,
yet in this main end they agree, that they are all as
lights.
212
GOUGE ON HEBREWS.
[Chap. IX.
The six branches were of use to hold out those
lamps, that they might give the better light.
They set forth those ministerial functions which
Christ hath simctitied to his church for holding out
the light of his word. Ministers are needful to cause
the light of God's word to shine forth the brighter.
This they do by reading, expounding, preaching, and
apjilying the word of God.
The parts of the candlestick for ornament were
knops, flowers, &c., Exod. xxv. 41.
I5y these God's care was typified, in beautifying and
adorning his church with excellent ordinances and
privileges, and the members of his church with singu-
lar and several graces.
This teacheth us to behave ourselves decently or
comely, 1 Cor. xiv. 40, and to follow the things which
are ' honest, just, pure, lovely, and of good report,'
Philip, iv. 8.
The branches and bowls came out of the shaft of
the candlestick, Exod. xxv. 31, 32. This typified
that the functions and graces of the church come from
Christ. He ' giveth gifts to men,' Eph. iv. 8, &c.
For men are ' not suflicient of themselves to think any-
thing as of themselves,' 2 Cor. iii. 5.
This should stir us up to employ and improve the
places and gifts we have, to the end for which they are
given ; for an account will be taken, Mat. xxv. 19, &c.
As the branches were supported and held up by the
shaft, so ministers and all saints are supported and
enabled to do what belongs unto them by Christ,
' He makes able ministers of the New Testament,'
2 Cor. iii. 0 ; ' he worketh both to will and to do,'
Philip, ii. 13.
None, therefore, may arrogate anything to them-
selves, 1 Cor. iv. G, 7. All is to be ascribed to Christ,
1 Tim. i. 12.
Sec. 10. Of the appurtenances of tlie candlestick.
A third particular about the candlestick concerneth
certain appurtenances. There is mention made of
certain golden pipes which empty out of themselves
oil into the lamps, Zech. iv. 12. The prophet therein
hath reference to the candlestick in the tabernacle,
so as this typified a continual supply of grace to the
church.
Hereby we are taught to depend on Christ for supply
from time to time, only our care must be to use those
means which are sanctified unto us, as Aaron was to
order the lamps upon the candlestick before the Lord
continually, Lev. xxiv. 5.
Among the appurtenances may be reckoned tongs
and snull'-dishes, all of pure gold, Exod. xxv. 38.
These typified that ecclesiastical discipline and go-
vernment which is grounded on God's word, and there-
by comes to be pure and precious as gold. This is
needful in the church, for preserving the pure hght
thereof.
They who have power in the church ought to bo
conscionable in the preservation and use of these
snufiers, lest the light of the word be too much ob-
scured.
Sec. 11. Of the table in the sanctuary, typifying com-
munion loith Christ.
The second special type in the tabernacle was the
table. This is expressly described, Exod. xxv. 23,
&c. Particulars considerable therein are, 1, the
matter ; 2, the form ; 3, the appurtenances.
In general, the table typified a communion of saints
with Christ. For one use of a table is for people to
sit together familiarly, and to eat and drink together
thereat, 1 Cor. x. 21.
There is a twofold communion of saints with Christ :
One in this world by holy ordinances, in reference
whereunto the psalmist thus saith, ' Thou preparest a
table before me,' Ps. xxiii. 5. And of wisdom it is
said, * She hath furnished her table ;' and thereupon
thus inviteth her guests, * Come, eat of my bread, and
drink of the wine which I have mingled,' Prov. ix.
2, 5.
The other in the world to come. This is it which
Christ thus speaketh of, * That ye may eat and drink
at my table in my kingdom,' Luke xxii. 30.
This is a great favour, and highly to be esteemed.
Haman accounted it a great honour that he was in-
vited into the queen's banquet with the king, Esther
V. 12. It hath ever been accounted a great favour to
invite one to his table, especially when they admit
them continually thereunto. Herein did David testify
his good respect to Jonathan his friend, by vouchsafing
his son to ' eat bread at his table continually,' 2 Sam.
ix. 7. This honour have all saints, to sit and feed at
Christ's table.
Let us well use this privilege in his holy ordinances
while here we live, and then may we be sure to par-
take thereof eternally in the world to come.
Two cautions are duly to be observed while here we
live.
One, that we put not off Christ's invitation, lest we
provoke him to protest that ' none of those which
were bidden shall taste of my supper,' Luke xiv.
18, 24.
The other, that we come not ' without a wedding
garment,' lest Christ * cast us into utter darkness,'
Mat. xxii. 13.
Sec. 12. Of the matter of tJie table of the sanctuary.
The matter of the table of the sanctuary is said to
be of ' shittim wood and pure gold,' Exod. xxv.
23, 24.
Great question is made about that wood which is
called shittim, whether it should be a kind of cedar,
or pine-tree, or wainscot, or any other.
Not to spend time about that question, without all
question it was some extraordinary kind of wood, not
for ordinary things. It was a lasting wood, and
Ver. 2.]
GOUGE ON HEBREWS.
213
therein like to our oak. The LXX Greek interpreters
translate it ^uXa acDj^rra, wood that doth not rot.
The other part of the matter was gold, which hath
been shewed to be a pure and precious metal, Sec. 8.
It also setteth out the lastingness of a thing, for gold
doth not rust nor decay.
This double matter of the table typified the two
natures of Christ in one person.
The shittim wood his human 'nature, which was
free from corruption, Ps. xvi. 10.
The gold his divine nature, which was infinitely
pure and precious, yea, and everlasting.
The second particular about the table was the form
and fashion of it, which was like a little table, as long
again as broad ; two cubits the length thereof, and a
cubit the breadth thereof, and a cubit and a half the
height thereof.
It was curiously set out with a border, and a crown
round about it, JExod. xxv. 23, 24. All these pre-
figured the glory of Christ, and the excellent graces
wherewith he was adorned, Ps. xlv. 2-4.
As these made him more lovely, so our hearts
should be the more enamoured with him.
The third particular were appurtenances, as rings,
bars, &c., Exod. xxv. 26, &c. These were to carry
the table up and down, and typified that Christ, and
the communion which by him we have with God,
should be published wheresoever the church is.
Priests were to carry the table by those bars ; so
ministers especially are to publish this communion.
Sec. 13. Of the shew-bread, ti/pifi/ing Christ.
The third special type in the sanctuary was the
shew-bread ; hereof there is a brief expression thus,
' Thou shalt set upon the table shew-bread before me
alway,' Exod. xxv. 30, &c. But a more large de-
scription, Lev. xxiv. 5-9. There is declared,
1. The matter whereof it was made, 'fine flour.'
2. The quantity of that matter, ' two tenth deals '
in one cake or loaf.
3. The number of cakes, ' twelve.'
4. The place where they were set, * upon the pure
table before the Lord.'
5. The order wherein they were set, ' in two rows,
six on a row.'
6. An appurtenance belonging to them, ' pure
frankincense upon each row.'
7. The renewing of them, ' every Sabbath.'
8. The persons to partake of them, ' the priests ;'
namely, Aaron and his sons.
9. The place where they were to be eaten, ' the
holy place.'
10. The vessels wherein they were to be set.
In general, this shew-bread was a type of Christ,
who styleth himself the ' bread of life,' John vi. 33,
35. As bread is to the body the means of life, so is
Christ to the soul. This doth Christ further demon-
strate, by instituting bread to be one of the sacramental
elements of the Lord's supper, of which he saith,
' This is my body,' Mat. xxvi. 26.
The soul standeth in as great need of Christ as the
body doth of bread, and nothing but Christ can satisfy
the soul. Acts iv. 12. This is that bread for which
we should labour, ' even that which endureth to ever-
lasting Ufe,' John vi. 27.
The title given to this bread is in our English
translated sheio-hread. In Hebrew, word for word,
D''JS Dn?, facierumpanis, bread of faces. They were so
called because, being dedicated and ofi'ered to God,
they were set before the ark, which was an especial
type of Christ the Lord, and of his presence among
them. The plural number, faces, is used in reference
to the two sides of man's face. Now this bread stood
before, or in the presence of the Lord ; for so saith
the Lord, ' Thou shalt set upon the table shew-bread
before me (or at my faces) alway,' Exod. xxv. 30.
The LXX translate it ci^roug lvu'7rio\jg, panes prcesentes vel
expositos, breads set before, wherein they have reference
to the ark, the type of God's presence. Our apostle
here styles it 'roodtaig r^v a^ruv, proposition of breads ;
but, by a rhetorical figure which is called hypallage,
a change of one thing for another ; proposition of
breads for 70ug aerovg rr^g T^odsssujg, breads of proposi-
tion, as they are called Mat. xii. 4 ; that is, bread set
before, or in the sight, namely, of the Lord.
This title typifieth Christ appearing before God for
us continually.
The first particular about the shew-bread was the
matter whereof it was made, fine flour. This was a
type of Christ's incarnation and passion. He was as
grain that grew out of the ground, and as grain ground
in a mill and bolted. The breaking of the bread and
pouring out of the wine at the Lord's supper sets
forth as much. Thus cometh Christ to be the proper
object of our faith. To this purpose saith Christ,
' Except a corn of wheat fall into the ground and die,
it abideth alone : but if it die, it bringeth forth much
fruit,' John xii. 24.
The flour was fine, to shew the purity of Christ's
nature, Heb. vii. 26.
The second particular was the quantity of flour ;
* two tenths deal ' in one loaf or cake. One tenth
deal was an omer full, Exod. xvi. 36, which was about
three pints, so as there were about three quarts of
flour in one loaf, which was almost half a peck.
Thus there was more than a bushel of flour for all the
twelve loaves.
This typified the plenty of food which we have by
Christ. They who have him shall feel no want,. for
Christ himself saith, ' I am the bread of life: he that
cometh to me shall never hunger,' John vi. 35.
3. The number of loaves were twelve. Lev. xxiv. 5.
This was in relation to the twelve tribes, which mys-
tically comprise the whole church under them, which
the apostle calls ' the Israel of God,' Gal. vi. 16.
4. The place where they were sot is said to be
211.
GOUGE ON HEBREWS.
[Chap. IX.
* before the Lord,' Exod. xxv. 80, Lev. xxiv. 6.
This tjpifieth Christ as a body containing all the
elect under him, and so stands and appears before
God. Thus the high priest, with the names of the
twelve tribes, appeared before the Lord, Exod. xxviii.
21. This is a point of admirable comfort, whereby
our faith may be much comforted in God's respect to
Christ.
5. The order in which they were set was in two
rows, six in a row. This typified that unity or order
which is in the church of God, which is the body of
Christ. This unity and order of the church is ele-
gantly described. Cant. iv. 2, &c. They that are care-
ful to preserve this unity by keeping their rank and
place, do thereby shew that they are of the church of
Christ, and that his Spirit ruleth in them. See more
hereof. Chap. xiii. 28, Sec. 188.
6. An especial appurtenance was frankincense on
every row. This prefigured that sweet acceptation
which all the members of Christ's body have with God
in the beloved, Eph. i. 6. This is the incense which
is oflered up with the prayers of all saints, liev. viii. 3.
By virtue hereof the Lord smelleth a sweet savour
upon all the oblations of his people, even as he did
upon Noah's burnt-ofl'ering, Gen. viii. 21.
7. The renewing of the shew-bread every Sabbath,
Lev. xxiv. 8, was, that bread might always appear be-
fore the Lord, Exod. xxv. 30. Thus is Christ con-
tinually before God for us, Heb. x. 12.
8. The persons that were to eat that bread were
priests onl}'. Lev. xxiv. 9, Mat. xii. 4. This typified
that they only have a right to feed on Christ who were
of the ' spiritual and royal priesthood,' 1 Peter ii. 5, 9.
Behold here the prerogative of saints. By feeding on
Christ we are made partakers of eternal life, John vi.
51.
9. The shew-bread was to be eaten in the holy place,
Lev. xxiv. 9. Christ is fit to be fed upon only in
sanctified hearts. ' He dwelleth in our hearts by
faith,' Eph. iii. 17. These are the everlasting doors
which must be lift up for the King of glory to come in
to them, Ps. xxiv. 7.
10. The vessels wherein these were to be set were
of sundry sorts, Exod. xxv. 29. There were four
several sorts of dishes, two for the bread and two for
incense. One sort to hold the bread, the other to
cover it. And again, one sort to hold the incense, the
other to cover it. This shewed that holy things must
he charily kept, IMat. vii. G. Our hearts are these
dishes, which ought to be as pure as gold. In them
this bread of life and sweet incense must be kept.
They must be kept close from the dust of wickedness,
yea, and of worldliness. Of incense, and of tlie typi-
cal application thereof, see A I'laster for the PUiyiie,
on Num. xvi. 4G, sees. 25, 87, 88.
Sec. 14. Of the sanctiiart/, or holy place.
The place wherein the foresaid types were, was
called a tabernacle, in the beginning of this verse. Of
that title, see Chap. viii. 2, Sec. 5. Here it is called
sanctuary. The Greek word, ^V/j Xsyirai ayia, is an
adjective; by the termination thereof it may be of the
feminine gender singular, or of the neuter gender
plural, which makes it ambiguous. Every of the
types before mentioned are of the feminine gender ;
so as this added as an epithet to each of them, may
imply a quality of holiness belonging to them, as an
holy candlestick, Xvy^\>ia ; an holy table, rgajrc^a ; an
holy shew-bread, 'ZioOiaii ru/v a^ruv. But being com-
pared with the next verse, where a like phrase is thus
used ( ' which is called the holiest of all' ), it will appear to
be here used in the neuter gender, and plural number,
and put for a place. Thus heaven is set out by a
word, ezovpuvia, of the plural number and neuter gen-
der, Eph. i. 20, and ii. G, and iii. 10. This is an
Hebraism, and carrieth with it much emphasis.
Things are styled holy in a double respect:
1. In regard of their pure quality.
2. In regard of their sacred use.
In the former respect God is most properly by a
Idud of excellency styled holy, Isa. vi. 3, Rev. iv. 8.
For God is both originally and also infinitely holy.
By virtue of communication, angels are styled holy,
Mark viii. 38, by reason of that holiness wherein
God at first made them, and to distinguish them from
those angels that fell and lost their holiness. Men
also are called holy, by reason of the work of the
Holy Ghost, which sanctifieth them, and thereby
reueweth that image of God in them in which man
was at first created, Eph. iv. 24.
In the latter respect, concerning a sacred use, such
things are styled holy as are by divine institution set
apart to that use ; and that whether it be for once
only, as the ground where Moses stood, Exod. iii. 5.
Or for perpetual use ; thus sundry persons, vestures,
instruments, rites, days, and places under the law are
styled holy. Thus under the gospel, the word, the
ministry thereof, sacraments, other ordinances, assem-
blies of saints, are styled holy.
Such things as in God's word are styled holy, ought
holily to be used. On this ground, the place whereon
Moses stood was for that time holy, Moses was com-
manded to put ofi' his shoes, Exod. iii. 5. That im-
plied the laying aside of carnal afi'ectious when we
have to do with God.
This title sanctuary, or (as it is in the Hebrew,
D^t^'■^P, and Greek, ciyia) holies, was purposely given to
the place, to stir them up to have it in high and holy
account, and in a holy manner to perform the services
thereof.
The more to heighten their esteem, the title given
to the other part of the sanctuary is doubled ; and to
add the more eni])hasis, the words doubled are in the
abstract, thus D'^npn CHp, sanclitas sanctitatum, holi-
ness of holi7icsscs, Exod. xxvi. 33, as * song of songs.
Cant. i. 1, and ' God of gods.'
Ver. 3-5.]
GOUGE ON HEBREWS.
215
Sec. 15. Of the most holy place, typifying heaven.
Heb. ix. 3.
Ver. 3. And after the second veil, the tabernacle
which is called the Holiest of all :
4. Which had the golden censer, and the ark of the
covenant, overlaid round about with gold, wherein wns
the golden pot that had manna, and Aaron s rod that
budded, and the tables of the covenant ;
5. And over it the cherubims of glory shadoioing the
mercy-seat ; of which we cannot noiv speak particularly.
The apostle goeth on to set forth other special types
which were in the other part of the tabernacle, which
he describeth in the Bd verse.
He describeth it by the division of it from the for-
mer, and by the proper title given unto it.
We will first speak of the title, and then of the
division.
The word ffxi^vri, tabernacle, is here synecdochically
used for a part thereof For it is shewed. Sec. 6,
that there were two parts of the tabernacle. Of the
former he spake in the former verse. Here he speak-
eth of the latter part ; and this is it which he calleth
the holiest of all. Of this title, see Chap. viii. 2,
Sec. 4.
This was at the west end of the tabernacle. It was
four-square, ten cubits long, ten broad, ten high. The
like place in Solomon's temple was called the ' oracle,'
which was twenty cubits in length, twenty in breadth,
and twenty in height, 1 Kings vi. 20. Now Solomon's
temple was in every place twice as big as the taber-
nacle. It was overlaid every way with pure gold. It
was kept most close. None might enter into it but
the high priest, and he but once a-year, ver. 7. This
place typified heaven, ver. 12, 24.
It was as fit a resemblance of heaven as ever any
edifice framed in this world. For,
1. It was the most glorious place that ever was.
2. God did more conspicuously manifest his pre-
sence in this place than in any other on earth.
3. None but the high priest might enter into this
place. So none but Christ, collectively taken for his
mystical body, 1 Cor. xii. 12, might out of earth enter
into heaven.
4. The priest went with blood into it, Lev. xvi. 9.
So Christ entered into heaven with blood, ver. 12.
For our sins close heaven against us ; but Christ's
blood takes away our sins.
5. The high priest was arrayed all in fine linen
when he entered into it ; and also was otherwise glo-
riously attired. So Christ's human nature was endued
with perfect purity and exceeding great glory. So like-
wise, his mystical body entering into heaven is pure
and glorious.
6. Therein was the mercy-seat. So heaven is the
' throne of grace,' Heb. iv. 14.
7. There the high priest presented the names of
the twelve tribes unto God. In heaven Christ appears
for us before God.
8. There were cherubims attending the mercy-
seat. In heaven are angels attending the throne of
God.
This sheweth the privilege of saints, as they are
members of the mystical body of Christ, who is the
true great high priest, and by virtue of this union,
they partake of this privilege to have admittance into
this most holy place. It was one of the greatest
privileges of the high priest under the law. No king
had the like. If the difierence betwixt the type and
the truth be well weighed, it will appear to be a great
privilege indeed. It was a privilege to Israel to be
admitted into the courts of the tabernacle, a greater
for priests to be admitted into the holy place, but
the greatest for the high priest to be admitted into
the most holiest place.
This was as God's bed-chamber, or privy closet.
While here we live, we cannot have a personal access
thereto, therefore we must long to be there, Philip, i.
23, and on all occasions lift up our eyes thereunto,
Ps. cxxi. 1, Lam. iii. 41, and set our hearts thereon,
Col. iii. 1, and make such prayers as may pierce
thereinto, which cannot be by the voice, but by the
power of the Spirit, Rom. viii. 26, 27.
Sec. 16. Of the veil which separated the most holy
place, and typified Christ's flesh.
There was a division betwixt the holy and most
holy place by a veil, ■A.a.Ta'jr'irasiici^ which is here
called the second veil, dsvn^ov, in reference to another
veil, whereby the former part of the tabernacle
was severed from the courts appertaining thereunto.
That was the first veil, through which all sorts of
priests entered into the first tabernacle, which was
the holy place. This was the second veil, by which
the high priest alone entered into the second taber-
nacle, which was the most holy place.
This veil is distinctly described, Exod. xxvi. 31-33,
wherein are expressed,
1. The matter whereof the veil was made.
2. The curious workmanship thereof.
3. The pillars and hooks whereon and whereby it
hung.
4. The end or use of it.
In general, the veil was a type of Christ's flesh ; so
the apostle expoundeth it in these words, * through
the veil, that is to say, his flesh,' Chap. x. 20, Sec.
58.
1. As the veil shadowed the glory of the most holy
place, so did the flesh of Christ overshadow his
divine glory, Philip, ii. 7.
2. By the veil there was an entrance into the most
holy place. So by the flesh of Christ, there is an
entrance into heaven, Heb. x. 19, 20. In this re-
spect Christ, in reference to his human nature, styleth
himself a door, John x. 7, and the way, John xiv. 6.
' Of this Greek word )cxra9riTa(r//.a, See Chap. vi. 19. Sec.
155.
2J6
GOUGE ON HEBREWS.
[Chap. IX.
Behold hero an evidence of the divine ^\isdom.
That whereby the glorious presence of God is hid
from the world, is a means whereby saints enter into
that glorious presence. All unbelievers are so of-
fended at the mean estate of Christ clothed with
flesh, as they discerned not the evidence of his divine
power ia his words or works, doings or suflering ; but
saints are thereby brought to see the glory of God's
wisdom, power, truth, justice, mercy, and other divine
excellencies.
Upon this principle, ' the Word was made flesh and
dwelt among us,' this inference is made, ' wo beheld
his glory, the glory of the only begotten of the Father,'
John i. 14. And Christ thus saith of himself, as he
was incarnate, * No man cometh unto the Father but
by me ; if ye had known me, ye had known my
Father also,' John xiv. G, 7.
This veil is here called the second for distinction's
sake The diflference betwixt this and the first veil
was in these and such like particulars.
1. In place. The first veil was between the court
and first tabernacle. That shewed the concealment
of the mysteries of the New Testament.
2. In the supporters. This second had but four
pillars, but the first had five, Exod. xxvi. 32, 37.
There was a more frequent entering through the first
than through the second.
Thereupon it was to be more steady.
8. In the matter of the sockets. The sockets of
the second veil were of silver, the other of brass,
Exod. xxvi. 82, 37. The nearer things are to God,
the more excellent and pui-er they are.
4. This second veil was made with cherubims ;
the first not so. For the people beheld the first out
of their court, but not the second, and common
people are prone to abuse sacred rites. Besides, angels
are most conversant in heaven.
5. In the curious workmanship, for this second is
Bald to be ' of cunning work,' Exod. xxvi. 81.
There is far greater cunning about heavenly things,
than about the things here below.
By both veils the privilege of the new covenant
was set out. In the Christian church the mysteries
of the gospel are more paiuly and fully revealed than
they were under the law. ' The veil is taken away,
and we all with open face behold, as in a glass, the
glory of the Lord,' 2 Cor. iii. IG, 18. Heaven also
is more clearly and fully laid open. As an evidence
hereof, ' the heavens were opened ' when Christ was
baptized. Mat. iii. IG.
Sec. 17. 0/ the matter, norkwanship, pillars, and use
of the veil.
The first particular about the foresaid veil is the
matter thereof, which was of blue, and purple, and
scarlet, and fine twined linen,' Exod. xxvi. 31. It
was the finest matter that ever any veil was made of.
1. The fine linen was a typo of the pure right-
eousness of Christ, even that wherewith the saints are
clothed. Rev. xix. 8.
This linen is said to be twined, and that for strength,
which shewed the stedfastness of Christ's righteous-
ness, and that as apprehended by faith.
The colours were most precious, such as princes'
garments use to be set out with.
1. Blue. This colour ia reckoned as a choice co-
lour of rich apparel, Ezek. xxvii. 24, Jer. x. 9. Our
knights of the garter, who are of the most honourable
order amongst us, wear ribbons of blue colour.
2. Purple. The rich man's glorious attire is thus
set forth, 'he was clothed in purple,' Luke xvi. 19.
3. Scarlet. A description of such as were delicately
brought up is thus set out, ' They were brought up
in scarlet,' Lam. iv. 5. In all ages, and in these our
times, princes, nobles, and men of great place, go in
purple and scarlet.
These colours set out blood, and shew that in
Christ's flesh is that pure blood whereby his church
is purged. Rev. i. 5, and vii. 14. It is said of Christ,
that he was ' clothed with a vesture dipped in blood,'
Rev. xix. 13. The colours shew the glory of Christ
even in his flesh. With his blood he purgeth his
church. Rev. i. 5.
They further typify the preciousness of Christ's
blood, 1 Peter i. 19. Oh trample it not under foot,
Heb. X. 29.
This type afi'ords,
1. A motive to endeavour to be pure, as Christ is
pure, 1 John iii. 8.
2. A means of trial, to know whether we are of
Christ's body. Rev. vii. 14.
The second particular of the foresaid veil was the
curious workmanship. This, with the fore-named
colours, was a type of excellent graces, wherewith
Christ in his human nature was adorned. In this
respect it is thus said of him, ' Thou art fairer than
the children of men, grace is poured into thy lips ;
God, thy God, hath anointed thee with the oil of glad-
ness above thy fellows,' Ps. xlv. 2, 7. For ' God
giveth not the Spirit by measure unto him,' John iii.
34. This is the rather to be noted, because ' of his
fulness we all receive,' John i. 16.
A particular instance of the foresaid curious work-
manship were the cherubims that were wrought there-
upon. These were shapes of young men with wings.
They did in particular set out the attendance of
angels on Christ as he was God-man, the head of the
church. For the angels are said to ' ascend and
descend upon the Son of man,' John i. 51. This is a
point of great comfort, for by virtue hereof they are
made 'ministering spirits' to us, Heb. i. 14, and
have a charge given them ' to keep us in all our ways,'
Ps. xci. 11, 12; and therefore they 'pitch their
tents' about us, Ps. xxxiv. 7, and are ready to carry
our souls to heaven when we die.
The third particular of the foresaid veil were the
Ver. 3-5.]
GOUGE ON HEBREWS.
217
pillars whereon it hung. These were in number four,
all of shittim-wood (whereof see Sec. 12). They
were covered with gold (whereof see Sec. 8), and set
in sockets of silver. Silver is also a precious metal,
next to gold, and more fit for that use than gold.
The hooks whereunto the veil was fastened were all
of gold, Exod. xxvi. 32. The pillars set out the
deity of Christ, by which his humanity was supported
in all that he did endure. The hooks and sockets
of silver set out the union of Christ's human nature
with his divine.
Hereby we are taught how to believe in Christ, even
as he is * Immanuel, God with us.' Thus our faith
will be better strengthened in all his undertakings and
sufierings.
, The fourth particular concerning the foresaid veil
concerns the use of it, which was to ' divide between
the holy place, and the most holy,' Exod. xxvi. 33.
This typified the division and difference between the
church militant and triumphant. Though there were
but one entire sanctuary, yet the parts thereof were
severed ; so though there be but one entire church,
which is the true catholic church, yet it consisteth of
two parts. We cannot be in both together, therefore
we must be content to abide here in the church
militant till the veil of mortality be removed.
Sec. 18. Of the golden censer.
Ver, 4. Which had the golden censer, &c.
In this and the next verse, sundry particular types
■which were in the most holy place are set down. This
phrase, 'i^ovsa, which had, hath reference to that part
of the tabernacle which is called ' the most holy place.'
The first of the types here mentioned is the golden
censer.
The Greek word, ^u/ji^iaryj^iov, translated censer, is
ambiguous. It is derived from a noun, ^vfi/a/j.cc, that
signifies incense, and signifieth that whereon incense
is put or offered up. In this respect some put it for the
altar whereon incense was offered.
Others take it for a censer, which was an instrument
made with a broad pan, fit to hold fire on it, with a
steel or handle to hold it by.
Thus have our English translators turned it censer,
and that most properly, for it is here said to be in the
most holy place, but the altar of incense was in the
holy place. The altar was set before the veil, not
within ; and incense was to be offered on it every
morning and evening, Exod. xxxi. 6, 7, but into the
most holy place the high priest went only once a year,
ver. 7.
It is therefore here taken for the censer, which is
described Lev, xvi, 12, 13.
Obj. No mention is made by Moses of any such in-
strument in the most holy place.
Ans. Where it is said that the high priest shall take
a censer when he entereth into the holy place. Lev.
xvi. 12, he meaneth this censer of gold which he took
out of the holy place, and with it took fire from off
the altar, and so went into the holy place again.
I deny not but that there may be other censers, for
there is mention made of ' censers' in the plural
number. Lev. iv. 14, and of ' golden censers,' 1
Ivings vii, 50. But there ought to be a special and
peculiar censer appertaining to the most holy place,
and there only to be used, which the apostle may here
mean.
About this censer Moses noteth two points :
1. The matter whereof it was made.
2, The manner of using of it.
The matter was of gold, for it is here said to be,
^ivaovv ^ufMiarrj^iov, a golden censer.
This typified Christ and his purity, preciousness and
everlastingness.
The matter of it is here the rather noted, to dis-
tinguish this from other censers, which were of brass,
and were for the ordinary priests to carry incense up
and down the tabernacle. With such as these, the
two hundred and fifty men which conspired with Korah
offered incense.
Sec. 19. Of the manner of using censers.
About the manner of using this censer, we are to
consider,
1. What was put into it.
2. Whither it was brought.
3. To what end.
4. What was the issue thereof.
1. There was put upon this censer burning coals,
and sweet incense.
Of incense and of the things which it typified, see
a Plaster for the Plague, on Num. xvi. 46, sees. 25-38.
Burning coals were put under the incense, to make
it send forth the sweet savour thereof.
The incense typified that sweetness of grace and
goodness which was in Christ.
The burning coals set out the manifestation thereof
by his intercession.
The incense was beaten small, and declared his
passion and bitter agony.
The high priest carried also blood with him, which
typified that satisfaction which was made by Christ's
passion.
Thus Christ our high priest entered into heaven
with his censer of incense and blood, to shew that his
blood was a price to ransom us from sin, and his in-
tercession moved God to accept thereof for us. This
is the ground of that boldness that we have to appear
before God, Kom. viii. 34.
Mention is made of mixing incense with the prayers
of God's saints. This is the intercession of Christ,
whereby they are accepted. Rev. viii. 3, 4.
2. The place whither the censer with the incense
was brought, was within the veil, into the most holy
place, which typified heaven, so as Christ in heaven
makes intercession for us, Rom. viii. 34.
218
GOUGE ON HEBREWS.
[Chap. IX.
There God most conspicuously and gloriously mani-
fested his presence.
Though we heing on earth may seem to be absent
from God, 2 Cor. v. G, yet our high i)ricst in heaven
makes intercession for us belbro God ; this is a strong
prop to our faith.
This is a good ground of directing our prayers to
God in heaven.
3. The end of putting burning coal and incense
upon the censer was, that ' a cloud might cover the
mercy-seat,' Lev. xvi. 13. The sweet incense, by
the heat of the burning coals, caused such smoke to
arise from thence, and made a thick cloud.
The reason hereof was this : God appeared in glory
on the mercy-seat, so as the high priest could not en-
dure the brightness thereof; but the cloud of incense
80 covered the same, as he might stand before it.
Thus by the mediation of Christ are we made cap-
able of appearing before the glorious throne of God's
grace. Should we base, weak, wretched, sinful
creatures, come before the glorious majesty of God
without this cloud of Christ's mediation, we should be
in a worse case than Moses, when he said, ' I ex-
ceedingly fear and quake,' Heb. xii. 21, or the Israel-
ites who said, ' Let not God speak with us lest we
die,' Exod. xx. 19. When a cloud covers the sun we
may look upon it, so we may look upon God through
the mediation of Christ.
4. The issue of the high priest's so appearing with
burning incense in the censer, was that he should not
die, Lev. xxvi. 19.
(Jucst. Why should he die, if he came not with
such incense ?
Alls. 1. The surpassing brightness of God's glory
is such as ' no man can see God and live,' Exod.
xxxiii. 20.
2. Our sins provoke God's wrath, which is a con-
suming fire. iJut by the mediation of Christ, that fire
is like that which did not consume the bush.
Thus may we, who are God's priests, with this
censer and incense burning on it, in much comfort
appear before God.
Sec. 20. 0/ the ark.
The second holy type in the most holy place, men-
tioned b}' the apostle, is ' the ark of the covenant over-
laid with rjvhl.
This is distinctly described, Exod. xxv. 10, &c., to
the end of vcr. IG. In other places also many excel-
lent things are spoken of the ark, which we shall
touch in order.
Particulai's to be considered about this typo are
these :
1. The title given unto it.
2. The matter whereof it was made.
3. The ornament wherewith it was decked.
4. The appurtenances that belonged unto it.
5. The high account wherein it was had.
G. The wonders wrought by it.
7. The resting-place provided for it.
1. The title given unto it is in our English ark.
The Hebrew word P"iX,' is put for a colHn, cofier, or
chest.
The coffin whereinto Joseph's dead body was put
hath this Hebrew name. Gen. 1. 2G.
The chest wherein the money that was gathered
for repairing the temple was put, is styled by this
name in Hebrew, 2 Kings xii. 9, 10.
Our English styleth that great vessel wherein Noah
and his family were preserved in the general deluge
an ark ; but the Hebrew hath another word than that
which is here used, nan, which, according to the nota-
tion of it, signifieth an edifice or building. That
wherein Moses was put and laid by the water is styled
by this Hebrew name, and in English called ark.
Our English borroweth this word ark from the
Latin area.
It is hero further styled the ark of the covenant,
because the tables of the covenant were kept in it,
whereof we shall speak afterwards. Sec. 30. Of the
ark see more Chap. xi. 30, Sec. 174.
This ark was an especial type of Christ, and it is a
very fit one ; for in a chest or cofier men put their
jewels, plate, coin, treasure, and whatsoever is pre-
cious, and whereof they made high account. Such a
cofier men use to have in the house, where they dwell
continually, in the chamber where they lie, even by
their bed's side ; because his treasure is in his coflfer,
his heart is there also. Thus in Christ ' are hid all
the treasures of wisdom and knowledge,' Col. ii. 3.
He is ' full of grace and truth,' John i. 14. ' It
pleased the Father that in him all fulness should
dwell,' Col. i. 19. Hereupon is Christ ' the Son of
God's love,' Col. i. 13; ' his elect in whom his soul
delighted,' Isa. xlii. 1 ; and he is ' ever at the right
hand of God,' Heb. x. 12.
Behold what a gift the Lord gave, when he gave
this his Son to the world. He gave the ark and
cofier of all his treasures. All things in the world
are not comparable hereunto, Prov. iii. 15.
This is that treasure and pearl, for which if a man
sell all he hath, he shall be no loser. Mat. xiii.
44-4G. Well therefore might it be said, ' God so
loved the world as he gave his only begotten Son ; '
so admirably as cannot be expressed. Aud well might
Christ say, ' Whosoever loveth father or mother more
than me, is not worthy of me,' ]\Iat. x. 37.
2. The matter whereof this ark was made, was
shittim-wood and gold, Exod. xxv. 10, 11. It is here
said to be laid over with gold. Of this shittim-wood
and gold, see Sec. 12.
The Greek w'ord rrseix.f/.aXv^a/Mivriy,' translated over-
laid, signifieth to be compassed about, or covered
' nX Oinus arbor est procera siniilis CeJro. Dicitur esse
lignum SiClim ex quo Area facta est, et iudo JHN.
Ver. 3-5.]
GOUGE ON HEBREWS.
219
about. It is thus expressed: Exod. xxv, 11, ' Thou
shalt overlay it with pure gold, within and without
shalt thou overlay it.' This added much to the beauty
and excellency of the ark, and shewed that Christ is
every way glorious and precious, within and without,
in body and soul ; in his human and divine nature.
3. The ornament wherewith it was decked, was a
crown or ' border of gold round about it,' Exod. xxv.
11. This did set out the glory of Christ, and the ex-
cellency of those graces wherewith he was adorned, as
hath been shewed. Sec. 12.
As he was every way lovely and glorious, so our
hearts ought to be the more set on him, and ena-
moured with him.
4. Two especial appurtenances belonged to the ark,
rings of gold and bars ; such belonged to the table,
Sec. 12. They were to carry the ark up and down ;
they shewed that Christ, and the treasures of Grod
laid up in him, are to be preached wheresover the
church is.
5. Great was that account which was had of the
ark ; and that both by God himself, and also by his
people.
(1.) Grod made it a most sacred representation of
his presence. In this respect it is styled, ' the ark of
God, whose name is called by the name of the Lord of
hosts ; ' or, * at which the name, even the name of the
Lord of hosts, was called upon, that dwelleth between
the cherubim,' 2 Sam. vi. 2. Where the ark was,
there was God counted present. Therefore when the
people removed from place to place, the ark went be-
fore them, Num. x. 33. There God promised to
• commune with Moses of all things which he would
give him in commandment,' Exod. xxv. 22, Num. vii.
89. Therefore priests used to ask counsel of the
Lord before the ark, which is said to be before the
Lord, 1 Sam. xiv. 18. Where the ark was, there was
a fit place to olfer sacrifice. Judges xx. 26. And
in solemn prayer people used to fall down before the
ark, Joshua vii. 6.
This typifieth God's high account of Christ. Never
was there such a representation of the Father as
Christ his Son, John xiv. 8, 9. All the oracles of
God come to us from Christ, John i. 18. In this re-
spect is he called the Word, John i. 1. By him we
ought to ofler up all our sacrifices, Heb. xiii, 15.
(2.) Saints had also the ark in high account.
Nothing was accounted more dear and precious unto
them ; witness David's zeal thereabouts, 2 Sam. vi.
2, &c. Nothing more grieved and pierced them than
the loss of it, 1 Sam. iv. 13, &c. Where the ark
was, a blessing accompanied the same, 2 Sam. vi. 12.
When the Israelites presumed to go against the
Canaanites without the ark, they were overthrown.
So God's people have Christ in high account, Philip,
iii. 7. What joy was there at his birth ! Luke ii. 10.
How was the church pierced at his loss ! Cant. v. 6.
God blesseth bis with all spiritual blessings in Christ,
Eph. i. 3 ; but they that are without Christ are with-
out hope, Eph. ii. 12.
6. There are three especial wonders expressly set
down to be wrought by the ark.
(1.) The dividing of Jordan till the Israehtes passed
over from the wilderness to Canaan, and then the re-
turning of the water to his course again, Joshua iii.
and iv.
So by Christ a way is made through the sea of this
world into the celestial Canaan, Heb. x. 20.
(2.) The falling down of the walls of Jericho,
Joshua vi. 12, &c. So by Christ mighty and strong
holds are cast down, Eph. ii. 14, Col. ii. 15, 2 Cor.
X. 4.
(3.) The falHng down of Dagon before the ark, and
judgments executed upon the Philistines, 1 Sam. v.
4, 6. So by Christ the idols of the world fall down ;
yea, and the very devils themselves, Mark iii. 11.
Christ is a consuming fire to such as have him not in
due account, Heb. xii. 29.
7. After that the ark had removed up and down
from place to place, a place of rest was sought for it,
2 Sam. vii. 2, and found for it, 1 Kings viii. 8.
Thus Christ after his many travels and troubles on
earth, found a resting-place in heaven, Heb. i. 3.
Sec. 21. Of charing this reference, ' ivJierein.'
The third type here set down to be in the most
holy place is thus expressed, the gulden pot that had
manna.
Before the mention of the said type, there is an
expression of the place where it was, under this rela-
tive, kv ?i, wherein, or in which. There is some ques-
tion about the antecedent to which this relative should
have reference.
1. It may have an immediate reference to ri x/Cwrog,
area, the ark, mentioned before, for both antecedent and
relative are of the same gender and number. Thus it
will imply that the golden pot, and Aaron's rod, and
the tables of the covenant, were in the ark, which
seems to be contrary to these words, ' there was nothing
in the ark save the two tables of stone,' 1 Kings viii.
9, 2 Chron. v. 10.
To this it is answered, that the golden pot which
had manna, and Aaron's rod, were in the ark before
it was carried into the temple, but not then. Or
otherwise, that they might be put into the ark by
Jeremiah or some others, and all hid together, when
they feared the destruction of the temple.
Thus the seeming difierence betwixt the history
related, 1 lungs viii. 9, and this text, is taken
away.
Others answer, that this preposition in, may be
put for luith, as it is in other places. So in this
phrase, ' Which is the first commandment with pro-
mise,' Eph. vi. 2, the Greek is h I'rrayysXla, ' in pro-
mise.'
2. This phrase ivherein, may have a more remote
220
GOUGE ON HEBREWS.
[Chap. IX.
reference to the tabernnclo, mentioned ver. 3. As if
he thus expressed it, in which tabernacle was the
golden-pot, ike.
This is the fairest way of reconciling the foresaid
difference, for it is not probable that such things as
were in the ark in Moses his time, would have been
taken out either before or in Solomon's time. Neither
is it probable that Aaron's rod, being a long shep-
herd's crook, or a goveraor's long white staff, and
Bprouting forth with blossoms and almonds, could lie
in the ark ; besides it is said both of the pot of manna,
and also of Aaron's rod, that they were laid up ' be-
fore the testimony,' Exod. xvi. 34, Num. xvii. 10,
meaning thereby the ark, and not in the ark. So as
all these types, the ark, the pot of manna, and Aaron's
rod, &c., are implied to be together in the most holy
place.
Sec. 22. 0/ manna.
The third holy type here mentioned to be in the
most holy place is thus set down, the golden pot lohich
had manna. Two thing are here expressed.
1. The type itself.
2. The vessel wherein it was preserved.
This is the more distinctly recorded, and the more
carefully to be observed, because it was not only a
type which prefigured a truth to come, but also a
sacrament to seal up God's promise of Christ unto
them. For manna was to the Jews as the bread of
the Lord's supper is to us ; of it saith the apostle,
' they did all eat the same spiritual meat.' Manna
was to the Jews spiritual meat ; and the same spiri-
tual meat which we Christians eat, that is Christ
himself, his body, 1 Cor. x. 3.
This history of manna is distinctly set down in
the IGth chapter of Exodus. We will consider it,
1. In general, with reference to the main truth.
2. In the particular circumstances, whereby the
resemblances betwixt the type and truth will more
clearly be manifested.
As other types, so this typified Christ. For as the
rock whereof the Israelites drank, was Christ, so was
manna. The * hidden manna,' which hath reference
to this manna, sets out Christ, Rev. ii. 17.
Christ is to the souls of believers as manna was to
the bodies of the Israelites. ' I am the living bread,'
saith Christ, ' which came down from heaven. If any
man eat of this bread, he shall live for ever ; and the
bread that I will give, is my flesh, which I will give
for the life of the world,' John vi. 51.
This teacheth us to hunger after Christ, that is,
earnestly to desire him ; and to eat of his flesh, that
is, to believe on him made man ; for this end we must
frequentl}- and seriously meditate on this heavenly
manna, and on the necessity and excellency thereof.
Onr bodies do not more need food than our souls
need Christ ; nor can corporal food do such good to
our bodies as Christ to our souls. The Israelites
were exceedingly troubled when they wanted bread,
Exod. xvi. 3.
By this type let us bring our hearts more to desire
Christ, so shall wo make good use of him.
Sec. 23. Of the name, the author, the place, and
kind of food prefi;/nred under manna.
About this third type, sundry particular circum-
stances are to be duly observed.
1. The title given to it.
2. The author of it.
3. The place whence it came.
4. The kind of food.
5. The manner of giving, gathering, and using it.
6. The means of reaping benefit by it.
1. The title is thus expressed, * It is manna,' Exod.
xvi. 15.
The word is an Hebrew word, and retained in the
Greek, Latin, English, and other languages.
The verb whence it cometh signitieth to •prepare,^
Jonah ii. 1. It signifieth also to distribute or appoint,
Dan. i. 10. This word according to the derivation of
it, intendeth a portion prepared (Wisdom xvi. 20).
This typified Christ as a portion prepared for us.
Of Christ it may well be said, as was said of that por-
tion which Elkauah gave to Hannah, it was ' a worthy
portion,' 1 Sam. i. 5 ; no such portion was ever given
to children, to men. Herein we may well rest and
say, ' The Lord is the portion of mine inheritance,'
&c., Ps. xvi. 5 ; so as we may ' count all things but
loss' for this portion, Philip, iii. 8.
2. The author of this manna was the Lord. For
Moses said unto them : ' This is the bread which the
Lord hath given you to eat ; and withal the Lord said
hereupon, ye shall know that I am the Lord your
God,' Exod. xvi. 12, 15.
The people of Israel were at that time, when manna
was first given, in such distress for want of food, as
none could help them but the Lord himself. That
distress so moved his bowels as he gave evidence of
his extraordinary power in providing for them.
Christ himself thus applieth this point, * My Father
giveth you the true bread,' John vi. 32.
This world is as destitute of spiritual food, as the
wilderness was of corporal ; and God was as much
moved with our spiritual need as with their corporal.
Much doth this commend both the type and the
truth. Things given by great persons, especially if
they be seasonably given, in great need, and for
singular use, are highly esteemed.
3. The place from whence manna came is said to
be heaven, Exod. xvi. 4, Ps. Ixxviii. 23, 24.
It was so ordered, to shew that it came from God ;
yea, also to give evidence of the excellency thereof, in
which respect it is also called * angels' food,' Ps.
Ixxviii. 25.
' njD, distribuit ; nJD, portio ; jD, manna.
Ver. 3-5.]
GOUGE ON HEBREWS.
221
Obj. Christ saith that ' Moses gave them not that
bread from heaven,' John vi. 31.
A71S. 1. Christ speaketh of the highest heaven, but
Moses of the lowest heaven, where the clouds are.
For from thence manna fell.
2. Christ especially intendeth the quality of that
manna, that it was not, as he himself, heavenly.
Yet by the place from whence that manna fell was
typified that Christ, the truth thereof, was truly and
properly from the highest heaven : * For the bread of
God is he which cometh down from heaven, and giveth
life unto the world,' John vi. 33, 51. In this respect
it is said of Christ that he is ' the Lord from heaven,'
1 Cor. XV. 47.
Christ was true God, and by assuming our human
nature he came down from heaven.
This addeth somewhat more to the commendation
of this food. Things far fetched are highly esteemed.
This food is fetched as far as from heaven ; yea, it is
heavenly food, and therefore the more highly to be
esteemed.
4. For the kind of food, manna is thus described
* a small round thing, as small as the hoar-frost on
the ground.' It was ' like coriander-seed, white ; and
the taste of it was like wafers made with honey,'
Exod. xvi. 14, 31.
In this description, four points are observable :
(1.) The quantity of the grain, it was small.
Thus Christ, that he might become food for us,
was made small, that is, mean, and of no reputation,
Isa. xHii. 2, &c., Philip, ii. 7. As Christ became
poor for us, 2 Cor. viii. 9, so he became small to make
us great.
(2). The figure of the grain, it was round ; not as
wheat, but coriander- seed. This figure noteth out a
kind of fulness and perfection, as four-square setteth
out steadiness and stability, Rev. xxi. 16.
It typifieth that fulness of grace which is in Christ,
Col. i. 19.
(3.) The colour of it was ichite. This colour in
Scripture is used to set out purity, Ps. li. 7, Rev.
vii. ]4.
This typified the purity of Christ, Heb. vii. 26.
' My beloved is white,' saith the church. Cant. v. 10.
On this ground we may more perfectly trust to what
he did and endured for us, and we may more boldly
in him appear before God ; though we be black, yet
he is white.
2. On this ground we ought to endeavour to purge
ourselves, as he is pure, 1 John iii. 3.
3. The taste of manna was ' like wafers made with
honey ;' that is, sweet and pleasant, Wisd. xvi. 20.
It had abundance of all pleasantness in it, it was
pleasing to every man's taste.
Thus it was the better relished, yea, thereby the
bounty of God was the better discerned, who did not
only provide wholesome, but also delightsome food.
This typified the delectableness that is in Christ ;
to them especially that have their spiritual appetites
well ordered. These are they that say, ' 0 taste and
see that the Lord is good,' Ps. xxxiv. 8. If once we
taste rightly of Christ, the bread of life, we shall say,
' Lord, evermore give us this bread,' John vi. 34.
There is no fulsomeness in this bread, neither is there
any satiety therein. We condemn the Israelites of
egregious folly for loathing manna. Num. xxi. 5, and
preferring * the cucumbers, and the melons, and the
leeks, and the onions, and the garlick,' before it. Num.
xi. 5. "What, then, may we judge of them who loathe
Christ, the bread of life, and prefer anything here below
before him ?
Sec. 24. Of the manner of giving manna.
A fifth particular circumstance is about the manner
of giving, gathering, and using manna.
1. Concerning the giving of manna, it was both
freely and plentifully given.
(1.) It must needs be freely given, in that by their
murmuring they deserved to have perished. Exodus
xvi. 2.
(2.) Plentifully it was given, in that God saith, ' I
will rain bread from heaven for you ;' and in that
' they gathered every man according to his eating,'
Exod. xvi. 4, 18.
Thus is Christ freely given ; and * he that cometh
to Christ shall never hunger,' John vi. 35. On this
ground all are invited to come to Christ, Isa. Iv. 1 ;
John vii. 57.
2. It was sent with dew, Exod. xvi. 14 ; Num.
xi. 9.
Thus Christ is sent down from heaven with the
dew of the Spirit, and accompanied with all graces :
' full of grace and truth ;' so as * of his fulness have
all we received, and grace for grace,' John i. 14, 16.
Hereby it is that Christ is such nourishment and re-
freshment to us as he is.
3. Manna was given only to Israel, which was then
the only church of God.
So Christ is given to the spiritual Israel, which is
the catholic church ; for he is ' the Saviour of his
body,' Eph. v. 23 ; ' he shall save his people,' Mat.
i. 21.
Behold the privilege of saints : great in itself, and
great in that it is appropriated to them.
4. Manna was given from time to time, so long as
the children of Israel were in the wilderness, till they
came to Canaan, Exod. xvi. 35 ; John v. 12.
Thus hath Christ been preached hitherto, and shall
continue to be preached, in the wilderness of this
world, till he come to the celestial Canaan, Mat.
xxviii. 20. In heaven, there shall be no need of
preaching him.
Sec. 25. Of the manner of gathering manna.
For gathering manna, those circumstances are ob-
servable :
222
GOUGE ON HEBREWS.
[Chap. IX.
1. Every one, rich and poor, gathered it, Exod.
xvi. 10 ; so must every one that will partake of Christ
use the means wherein and whereby ho is otl'ercd to
the church. For Christ commandeth to preach the
gospel ' to every creature,' Mark xvi. 15, meaning
every reasonable creature capable thereof. * There is
neither Jew nor Greek, there is neither bond nor free,
there is neither male nor female : for ye are all one in
Christ Jesus,' Gal. iii. 28.
2. They went out to gather it ; so saith the Lord,
' The people shall go out and gather,' Exod. xvi. 4.
We may apply this to Christ's going out of the
camp, Hob. xiii. 13, and by resemblance to our going
out of the world from the vanities thereof, and out of
the old man from the iniquities thereof. Christ is not
to be found in the tents of the one or the other.
3. There was a time limited for gathering manna,
after which time it would not be found : ' They
gathered it every morning : and when the sun was
hot, it melted,' Exod. xvi. 21.
Thus, there is a time for seeking and finding Christ :
' Seek ye the Lord while he may be found,' Isa. Iv. 6.
' This is the time accepted, the day of salvation,'
2 Cor. vi. 2. When such a time was overslipped, the
spouse, to her great grief, sought Christ, but could
not find him. Cant. v. 0. The foolish virgins by this
means utterly lost him. Mat. xxv. 11, 12.
Take heed, therefore, of putting oif the opportunity
afi"orJed by God for tiuding Christ.
Sec. 26. Of the manner of using vianna.
1. For using manna it is expressly noted that ' the
people ground it in mills, or beat it in a mortar, and
baked it in pans, and made cakes of it,' Num. xi. 8.
These set out the manifold sufi"erings of Christ,
whereof read Isa. liii. Christ himself expressly saith,
in reference to himself, ' Except a corn of wheat fall
into the ground and die, it abideth alone : but if it
die, it bringeth forth much fruit,' John xii. 24.
Behold what Christ endured for us ! What should
we refuse to endure for Christ ?
2. It is expressly noted that if manna was other-
wise used than God appointed, ' it bred worms, and
stank,' Exodus xvi. 20. Thus is Christ to the in-
credulous and rebellious ; he is * a savour of death,'
2 Cor. ii. 10 ; he is ' a stone of stumbling, and a
rock of ollence,' 1 Peter ii. 8.
Finally, for the means of reaping benefit by manna,
it was to be eaten : ' Eat that to-day,' saith Moses,
Exod. xvi. 25.
Thus, to partake of the true benefit by Christ, we
must believe on him, John vi. 47 ; this is spiritually
to eat Christ. See Chap. xiii. 10.
Sec. 27. Of the golden pot wherein manna n-as kept.
The vessel is here said to be a pot, yea, a goldfii
pot. Into this was the manna put, that it might
remain as a memorial for future generations.
About this circumstance we are to consider,
1. The matter of this pot, it was of gold.
2. The quantity of it, so much as would hold an
o)ner full.
3. The place where it was set, before the Lord.
4. The end, to bo hrj)t for generations.
Most of these points are expressly set down, Exod.
xvi. 33.
In general, the Lord would have a pot to hold it ;
for that was the fittest vessel to keep the grain to-
gether from scattering. It was a small and round
grain, and might soon have been scattered and lost if
it had not by some such means been kept together.
This vessel sets out the ordinances of God, wherein
Christ, and the precious things appertaining unto him,
are kept together. In them is Christ to be found.
1. The matter of this pot is not set down in the
history, but expressed by the apostle, who was guided
by the same Spirit that Moses was, and therefore to
be taken for truth, as if Moses himself had expressed
it.
It was of the same matter the candlestick was, and
for the same ends. See ver. 2, Sec. 8.
It set forth the purity and continuance of God's
ordinances.
It sheweth also that things presented before the
Lord must be pure, and such as are indeed precious,
and may well be so accounted. Thus will they be
also lasting as gold.
2. The quantity, being an omerfull, shewed the
plenty of God's provision ; for an omer held about
three pints, which is a plentiful allowance of bread for
one person every day ; and so much had every man
every day, Exod. xvi. 10. Thus Christ is a plentiful
portion, so as we may well rest therein.
God would have this measure in particular reserved,
that his plentiful provision for those of whom he taketh
care might be the better considered.
3. The place, before the Lord, was before the ark,
which was a special representation of God's presence.
There it was put,
(1.) Because this was a solemn and sacred monu-
ment, and therefore put in a sacred and solemn place.
(2.) To put them in mind of this evidence of God's
providence so oft as they appeared before God ; so it
is very useful, when in prayer we appear before God,
to call to mind God's memorable and merciful works.
(3.) To demonstrate that Christ, our spiritual food,
is to be found before God.
4. The end was that future generations might have
knowledge of this evidence of God's providence.
Hereof see The Church's Conquest on Exod. xvii. 15,
sec. 76.
Thus God will have Christ to be remembered
throughout all generations. He was but a set time on
earth, and in that time did and endured what was
requisite for man's eternal salvation ; but the memorials
thereof remain throughout all ages.
Ver. 3-5.]
GOUGE ON HEBREWS.
223
Sec. 28. Of Aaron's dry rod.
The fourth particular type in the most holy place is
thus expressed, Aaron''s rod that budded.
Here are three things to be considered :
1. The type itself, a rod.
2. The owner thereof, Aaron.
3. The eflfect, that budded.
Both the Hebrew and Greek word translated rod is
diversely taken. See Chap. i. 8, Sec. 11. The Greek
word, fj ^dQdos, is put for a staff to walk tvith, Mat. x. 10 ;
for a staff to beat one with, Rev. ii. 27 ; for a staff to
measure withal. Rev. xi. 1 ; for a sceptre, Heb. i. 8.
Here it is taken for a governor's staff, for governors
used to carry long white staffs in their hands. Some
take it for a shepherd's crook, which they say every
head of the several tribes of Israel did bear in their
hands, in memorial of Israel their father, who was a
shepherd under his uncle Laban ; yea, and each head
of the several tribes was a shepherd also.
Of what kind of fashion soever it were, this is cer-
tain, that it was cut from a tree very dry, past sprouting
and springing according to the course of nature ; a dry
stick, as we say.
This typified Christ, who came from the stock of
man, but as a withered branch. The house of David
was not known in the world when Christ sprang out of
it, for Herod did ,what he could to destroy the whole
stock. The meanness and poverty of Joseph and Mary
were a means of keeping them from the notice of Herod.
Christ also in his own person was as a dry withered
stick. From his birth till the thirtieth year of his
age he lived in a private, low, and mean condition ;
yea, afterwards, though he did such works as might
have made him famous, he was exceedingly despised ;
and at the time of his death apprehended as a traitor,
arraigned, scourged, buffeted, many other ways most
vilely handled ; and crucified betwixt two thieves, dead
and buried. He is to the life set forth to be as a dry
stick, Isa. liii. This phrase, ' I am a worm, and no
man, a reproach of men, and despised of the people,'
is spoken of Christ, Ps. xxii. 6.
Thus God would have him deeply humbled, for the
greater manifestation of his high exaltation, and of the
glory thereof.
This also may be applied to the mystical body of
Christ, which by nature is * dead in sin,' Eph. ii. 1.
This circumstance is a strong prop to our faith in
all seeming impossibilities for effecting glorious matters.
2. This rod is said to be Aaron s for distinction's
sake. It is probable that it was like to the rods of
the heads of other tribes, because their several names
were written upon them. Num. xvii. 2.
Thus Christ, taking upon him man's nature, was as
other men. It is said of him, ' There shall come
forth a rod of the stem of Jesse,' &c., Isa. xi. 1 ; * He
took upon him the form of a servant,' &c. Phil. ii. 7.
Thus came Christ to be a fit Redeemer and Saviour.
Thus may we with stronger confidence trust unto him.
Sec. 29. Of the effect and fruit of Aaron's rod.
The efiect of the foresaid dry rod is set down in four
branches : 1, it budded ; 2, it brought forth buds ; 3,
it bloomed blossoms ; 4, it yielded almonds.
These typified the glory of the Lord Jesus, who,
notwithstanding his foresaid meanness, was manifested
to be the promised Messiah, the King of Israel ; and
this many ways.
1. Angels declared as much before and at his birth,
Luke i, 27, and ii. 10, 11; so did the wise men from
the east. Mat. ii. 2.
2. The manner of his preaching and miracles which
he wrought declared as much, Mat. ii. 21, and vii. 29 ;
John vii. 31, 46.
3. After he was put to death he rose again, ascended
into heaven, and gave gifts to men, Eph. iv. 8. These
were lively sproutings, buddings, blossoms, and fruits.
4. The members of his mystical body, though
brought to dry bones, shall be raised and made glorious.
Thus every way there is a hope of glory arising out
of meanness.
The kind of fruit that was brought forth is said to
be almonds, which are a sweet and pleasing fruit, yea,
wholesome and medicinal. Most sure it is that the
truth is so : nothing more sweet and pleasing, nothing
more wholesome and medicinal, than the fruit of all
manner of grace that sprouteth out of Christ.
By the foresaid fruit of Aaron's rod was Aaron
manifested to be chosen the high priest of God, Num.
xvii. 5.
So was Christ by his glorious works and manner of
preaching, by his death, resurrection, and ascension,
and gifts that he gave, manifested to be appointed of
God our high priest.
After the foresaid evidence of Aaron's being chosen
of God by his rod, that rod was set before the testi-
mony. Num. xvii. 10.
So Christ, after the foresaid evidences of his glory,
is set in heaven at God's right hand, Heb. viii. 1.
To heaven, therefore, must we on all occasions lift up
the eye of our faith, and thereby behold this our high
priest there abiding for us.
Sec. 30, Of the tables of the covenant.
The fifth holy type in the most holy place was the
the tables of the covenant.
The Greek word, tXu^, TXaxoi, tabula, properly
signifieth a broad thing, and that which is of stone.
The French word plague seems to be derived from the
Greek. The Latin have a word derived from thence,
planca, which our English, according to the notation
of it, calleth a plank ; it signifieth a plain table. The
LXX. use the word which the apostle doth in setting
forth the tables whereon the law was written, Exod.
xxxi. 18. There they are expressly said to be ' tables
of stone.' So much doth the apostle express, and
saith that the law was engraven in stones, 2 Cor.
iii. 3, 7.
224.
GOUGE ON HEBREWS.
[Chap. IX.
The plural number, tablex, is here used, because
there were two of them, Exocl. xxxi. 18, xxxiv. 1.
Two tables of stone were twice made.
Once by God himself. Of these it is said, 'the
tables were the work of God,' Exod. xxxii. IG ; and
a^'ain, ' God gave unto Moses two tables of stone,'
Exod. xxxi. 18. These were never brought into the
most holy place, for Moses cast them out of his hands,
and brake them, Exod. xxxii. 19.
The other, upon God's commandment, were made
by I\Ioscs like unto the first, Exod. xxxiv. 1, 4. Ou
thohic latter, ' the Lord himself wrote the words that
were upon the former tables,' even ' the words of the
covenant, the ten commandments,' Exod. xxxiv. 1,
28. These were they that are here meant; for these
were not only brought into the most holy place, but
also put into the ark, Deut. x. 1, 2,
They are called ' tables of the covenant,' because
the ten commandments, engraven upon them, contained
thecovenant of God which he made with his people.
Of the meaning of the word covenant, and how it
difiereth from a testament, see Chap. vii. 22, Sec. 94.
The matter of these tables being stone signify three
things,
1. Their hardness ; 2, their firmness ; 3, their
lastingness.
1. The hardness of those tables of stone signified
the natural disposition of man's heart, which is hard,
inflexible, not easy to be wrought upon. ' I knew,'
saith God, ' that thou art hard, and thy neck is an
iron sinew, and thy brow brass,' Isa. xlviii. 4. There-
fore when God converts a man, he * takes the stony
heart out of him,' Ezek. xi. 19. As a stone will
Booner be broken all to pieces, yea, and beaten to
powder, than made soft, so a natural man's heart will
sooner be confounded with God's judgments, than
mollified with his word.
2. Stones are fii-m, they will not, as boards laid in
the sun, warp, or cleave, or split asunder. This
sheweth the firmness of the law engraved on them.
' The testimony of the Lord is sure,' Ps. xix. 7. ' It
is easier for heaven and earth to pass, than one tittle
of the law to fail,' Luke xvi. 17.
The very heathen, to shew the stability of their
laws, had them cugravened in brass.
A strong motive this is to have God's laws in high
account.
This use doth David make thereof, Ps. xix. 10.
3. Stones last; they do not decay as wood doth.
So doth God's law ' endure for ever,' Ps. xix. 9.
The foresaid tables of stone were polished and made
fit by Moses, but the covenant was written and en-
graven thereon by God himself, Exod. xxxiv. 1.
Thus it is God himself that writes his laws in men's
hearts.
We read of God's writing his law four times.
1. Iq the tables that himself prepared, Exod. xxxi.
18.
2. In the tables which Moses prepared, Exod.
xxxiv. 1.
3. In Adam's heart. Gen. i. 27.
This writing was defaced by Adam's sin, as God's
first engraving by Moses casting the tables out of his
hands, Exod. xxxii. 19. Some remainder thereof
continueth in the heart of a natural man, Rom. ii.
15.
4. In the heart of those that are regenerate. For
' the new man is after God created in righteousness
and holiness of truth,' Eph. iv. 24.
This is it that was typified by God's second writing
of the law in the two latter tables.
As God's law was a perfect platform of God's will;
so it was a lively representation of the image of God
renewed in man. Col. iii. 10.
The tables were a type of Christ. In Christ the
whole will and counsel of God is, as it were, engraven,
John i. 18. In this respect Christ is styled 'the
image of God,' 2 Cor. iv. 4, Col. i. 15 ; yea, ' the
express image of his person,' Heb. i. 3. This is
further typified by putting the law into the ark ; for
it hath been shewed. Sec. 20, that the ark was an
especial type of Christ. It is in this respect fitly said
that ' in Christ are hid all the treasures of wisdom
and knowledge,' Col. ii. 3.
As these tables are styled * the tables of the cove-
nant,' so is Christ ' the mediator of the covenant,'
Chap. viii. 6, Sees. 23, 24.
In and by Christ we must look to receive the bene-
fit of the covenant.
Sec. 31. 0/ the mercy-seat.
Ver. 5. And over it the cherubims of glory shadow-
ing the mercy- seat.
The sixth holy type in the most holy place was the
mercy-seat, which is amplified by the cherubims of
glory that shadoived it.
This mercy-seat is distinctly set down, Exod. xxiii.
10, &c.
About it we may observe,
l.^The title given unto it.
2. The matter whereof it was made.
3. The quantity or measure of it.
4. The place where it was set.
5. The use of it.
The Hebrew title, mD3, literally is derived from a
verb, "ISD, that signifieth to cover.
Mystically it is used to expiate and to remit.
By Christ sin is, as it were, covered, when it is ex-
piated and remitted ; though it be in us, yet it is as not
seen in us. Therefore the psalmist thus joineth these
two together, ' Blessed is he whose transgression is
forgiven, whose sin is covered,' Ps. xxxii. 1.
According to the diflereut signification of the root,
the word is diversely translated.
Some in the literal sense translate this type, operi-
mentum, a cover. Others according the mystical sense
Ver. 3-5.]
GOUGE ON HEBREWS.
translate it a propitiatory, or mercy- seat, /?.a(rr^g/oi/,
propitiatorium.
The LXX do join both together, thus, iXanr-^siov
h'Ki&iix.a, a covering mercy-seat, or a propitiatory cover.
The apostle translates it only iu the mystical sense,
mercy-seat, or, propitiator)/.
Of the Greek word here used, in this mystical sense,
see Chap. ii. 17, Sec. 180.
This mercy-seat was an especial type of Christ, for
he is expressly called a ' propitiation,' Rom. iii. 25,
John ii. 2. •
Thus Christ was set forth to embolden sinners to
draw near unto God. Though God in himself be
terrible, as he manifested himself to be at the delivery
of the moral law, Exod. xix. 18, and xx. 18, Heb. xii.
21, yet in Christ is he as one pacified, sitting on a
mercy-seat. On this ground we are encouraged to go
' with boldness to the throne of grace,' Heb. iv. 14,
16.
2. The matter of this mercy-seat was ' pure gold,'
Exod. XXV. 17.
This typified the excellency, purity, and eternity of
Christ ; and that to make us the more enamoured with
him.
3. The quantity or measure of this mercy-seat was
two cubits and a half in length, and a cubit and a half
in breadth.
This measure was just the same that the ark was
of, Exod. XXV. 10, 17. It was a cover to the ark,
and therefore every way fit for it, of the very same
size.
This shews that Christ is every way fit for that pur-
pose whereunto he is put.
4. The place where this mercy-seat was set was
upon the ark, Exod. xxv. 21 ; for it was to ' cover the
ark.' An especial reason hereof is thus rendered, ' In
the ark thou shalt put the testimony that I shall give
thee.' This point was before mentioned in setting
down the ark. It is here again repeated in setting
down the mercy-seat, Exod. xxv. 16, 21. Surely
there was an especial end of repeating this point, which
was this, to make us take the more notice of the truth
typified hereby; which is, that the rigour of the law,
in accusing and condemning all that have not perfectly
fulfilled the same, is suppressed by the mediation of
Christ, and by the atonement which he hath made for
us. Well, therefore, is he styled ' a ]Dropitiation for
us,' 1 John ii. 2. And thereupon the apostle saith,
* There is no condemnation to them that are in Christ,'
Rom. viii. 1.
Admirable is the comfort which hence ariseth to
poor sinners. Should the law be suftered to stand
up against them to indict, accuse, and give witness
against them, they must needs be found guilty and
condemned. The law is the sorest accuser that a sin-
ner hath. Without the law, sin and devil want their
evidence.
When one is arraigned, if his accusers appear not
Vol. II.
at all, or appear without evidence, he is acquitted.
Thus by Christ shall such as believe on him be ac-
quitted ; he suppresseth all accusations against all
that believe in him.
5. The end or use of this mercy- seat is thus ex-
pressed by God himself : ' There I will meet with
thee, and I will commune with thee from above the
mercy-seat,' Exod. xxv. 22. And of Moses it is said,
that ' he heard the voice of one speaking unto him from
ofl" the mercy-seat,' Num. vii. 8, 9. So as this was a
place for God to manifest his presence, and to declare
his will thereat. In this respect is God styled, ' the
Lord which dwelleth between the cherubims,' 1 Sam.
iv. 4, Ps. Ixxx. 1, Isa. xxxvii. 16. For the mercy-seat
was placed between the cherubims. Sec. 32.
This typified Christ to be the means of God's mani-
festing his presence, and declaring his will unto us.
Never was there so lively a representation of God's
presence, as in and by Christ, John xiv. 8-10. Never
was God's will so fully and clearly made known as by
Christ, John i. 18.
We ought therefore to hear him, Mat. xvii. 5 ; yea,
to give more earnest heed to the things which he hath
revealed, Heb. ii. 1.
Sec. 32. Of the cherubims.
Though the cherubims be here Set down as an
ornament of the mercy-seat, thus, and over it the
cherubims of ylory shadowing the mercy-seat, yet they
were a distinct type, and may be so considered. The
history of them is registered, Exod. xxv. 18-20.
About them these particulars are set down :
1. Their title.
2. The matter whereof they were made.
3. The place where they stood.
4. Their manner of standing.
1. Their title D''31"lD, cherubim, is an Hebrew word.
Some draw the notation of it from the Hebrew note of
similitude 3, and a Chaldee word, "l''3S, which signi-
fieth a boy.
In Hebrew, cherub signifieth a form or image of any-
thing. See Chap. i. 7, Sec. 84.
These cherubims did set out angels.
2. The Rhemists, in their annotations of this place,
do justify the setting up of images in churches from
this instance ; but I return these answers :
1. We must distinguish between times. Then the
church was in the childhood, much instructed by exter-
nal, visible, and earthly rudiments.
2. This place, where these resemblances were, was
the most holy place, kept from the sight of the people.
3. For those images the church had an express
warrant, but papists have no such warrant for theirs,
but rather a contrary inhibition.
Many of the ancients apply these two cherubims to
the two testaments, the old and the new, and that en
these grounds :
1. Because they are two.
226
GOUGE ON HEBREWS.
[CriAP. IX.
2. Because they agree in one.
8. Because they commend unto us the mercy of
God.
Alts. 1. There is no warrant from any part of Scrip-
ture for this application.
2. In other places they do apparently set forth
angels ; as Gen. iii. 24, Ps. xviii. 10, Ezek. x. 1.
8. Their description declareth them to be angels.
2. Their matter was of gold, Exod. xxv. 18.
This setteth forth, 1. The excellency and glory
of them. For where ' the angel of the Lord ap-
peared,' it is said, ' the glory of the Lord shone,'
Luke ii. 9. See Chap. i. 7, Sec. 90. They are called
' cherubims of glory.'
2. The purity of their nature. For they continue
in that integrity wherein God at first made them, and
thereupon are styled ' holy angels,' Mark viii. 88. See
Chap. i. 7, Sec' 89.
3. Their everlasting continuance ; for angels are
immortal spirits.
This matter is said to be of ' beaten work,' Exod.
xxv. 18. So as it was all solid gold ; not partly wood,
partly gold.
This set out their simplicity ; that they were without
mixture, spirits without bodies. See Chap. i. 7,
Sec. 8G.
This beaten work is said to be in the two ends of
the mercy-seat, Exod. xxv. 18.
This declareth that their stability is from Christ.
As at first they had their being from Christ, Col. i. IG,
so by him thev are established, and so are we also,
Eph. i. 10.
3. The place where these cherubims were set, was
in general the most holy place, which typified heaven.
Thus heaven is the principal place of angels' abode;
in which respect they are styled ' angels of heaven,'
Mat. xxiv. 3G, and ' angels which are in heaven,'
Mark xiii. 32 ; and an * heavenly host,' Luke ii. 13.
There they were at first placed ; and because they
remain pure, there they still abide.
In particular, they were placed over the ark, where
God manifested his presence, for they are ever in the
presence of God, Mat. xviii. 10, that they may still
know his will, and that in special for the church's good.
They were in special at each end of the mercy-seat;
' one at the one end, the other at the other end,'
Exod. xxv. 19.
This manifested their special attendance on Christ.
See more hereof Chap. i. 7, Sec. 97.
4. The manner of these cherubims' standing is set
down many ways :
(1.) With wings, Exod. xxv. 20.
Tliis sets out their sweetness.' Hereof see Chap. i.
7, Sec. 92.
(2.) With wings covering the mercy-seat, Exod.
xxv. 20. In this respect the apostle here saith, that
they shadowel the mercy-seat.
' Qn. ' swiftness' ? — Ed.
This signified the surpassing and incomprehensible
majesty of Christ ; for though he be a mercy-seat, yet
is he also a throne of glory, Hev. vi. IG. In this
respect angels are set forth with two other wings
covering their faces, Isa. vi. 2, because they could not
endure the brightness of Christ's majest}'.
Should not we then here on earth adore that glo-
rious majesty ?
(3.) With faces looking one to another, Exod.
xxv. 20.
This shewed the unity of their minds, and mutual
consent.
This is a divine and heavenly property.
(4.) With their faces towards the mercy-seat, Exod.
xxv. 20.
This manifested their desire to know the depth of
God's counsel concerning his mercy to man ; for from
the mercy-seat God caused his will to be known, Exod.
xxv. 22.
In reference hereunto it is said, * which things the
angels desire to look into,' 1 Peter i. 12. How much
more ought we to search after those mysteries. The
benefit of them redounds to us.
Sec. 33. Of a teacher s wisdom in disposing his
m alter.
After the apostle had distinctly mentioned the prin-
cipal type in both parts of the tabernacle, he thus
concludes, ' Of which things we cannot now speak
particularly.' This he doth to shew the mind he had
speedily to pass to the services that were performed
in those places ; so as there is wisdom in ordering the
matter which a teacher delivereth : sometimes briefly
passing over some things, other times insisting upon
them more largely.
Quest. Why then have you so distinctly and largely
insisted upon these types ?
Ans. 1. The apostle laid a foundation. Preachers
and expositors raise up an edifice. Now the building
uscth to be larger than the foundation.
2. There would be no end of expounding Scrip-
tures, if they should be as concise as the Scripture
itself is.
3. The apostle himself here intends to be more
large even in these points, and that either by preach-
ing before them, or by after writing more unto them.
This is implied i;nder this particle now : ' we cannot
noiv speak,' implying that hereafter he might speak
more particularly of those things.
4. If types recorded be not applied to their truth,
and the meaning of them set forth, of what use are
they under the gospel ? For now they are no more
services of religion. This was an especial end why
God hath caused these mysteries to be reserved ' to
his church, that the truth of them being clearly and
fully revealed under the gospel, the full sense of them
' Sic. Qu. ' preserved '?— Ed.
Vrr. 6.]
GOUGE ON HEBREWS.
227
might be the better discerned ; in which it is very
needful and useful that the substance and equity of
those types be made known.
Sec. 34. Of the resolution o/Heb. ix. 2-5.
Ver. 2. For there vas a tabernacle made ; the first,
ivherein ivas the candlestick, and the shew-bread ; which
is called the Sanctuary.
3. And after the second veil, the tabernacle which is
called the Holiest of all ;
4. Which had the golden censer, and the ark of the
covenant overlaid round about with gold, wherein was
thp golden pot that had manna, and Aaron's rod that
budded, and the tables of the covenant, d'c. ;
5. And over it the cherubims of glory shadowing the
mercy-seat ; of which ive cannot now speak particularly.
The sum of these verses is, an enumeration of
sundry sacred types.
Herein two points are considerable :
1. The matter propounded.
2. The manner of concluding the same.
The matter noteth out two things :
1. The place where those types were.
2. The distinct kind of types.
The place is,
1. Generally propounded, in this word tabernacle.
2. Distinguished by the parts thereof and titles
given to it.
The parts were the first and second, distinguished
by a veil.
The titles were, 1, the sanctuary, or holy place; 2,
the holiest of all.
In the former place three distinct kind of types are
mentioned.
1. The candlestick.
2. The table.
3. The shew-bread.
In the latter place are set down seven other types :
1. The golden censer.
2. The ark, amplified,
(1.) By the covenant in it.
(2.) By the gold overlaid round about it.
3. Manna, amplified by the golden potva. which it
was.
4. Aaron's rod, amplified by the fruit, that budded.
5. The tables of the covenant.
6. The mercy-seat.
7. The cherubims, amplified,
(1.) By their glory.
(2.) By their place : over the ark.
(3.) By their act : shadowing the mercy-seat.
The manner of concluding all in these words, of
which we cannot now speak particularly.
Sec. 35. Of observations out q/Heb. ix. 2-5.
I. God had a place for divine worship. This was
the tabernacle.
II. The place of God's worship was distinguished
according to distinct uses. There was the first and
second tabernacle.
III. Christ is light unto his church.
IV. The church holds out that light.
These two doctrines are raised out from the typical
candlestick. See Sees. 7, 8,
V. Christ is a rr^eans of communion with God.
This is in general the use of a table. See Sec. 12.
VI. Christ is bread of life. He was typified by the
shew-bread. See Sec. 13.
VII. The place of God's luorship under the law was
holy. It is called a sanctuary or holy place. See
Sec. 14.
VIII. Christ's flesh was set forth by a veil. See
Sec. 16.
IX. Heaven ivas prefigured by the most holy place.
See Sec. 15.
X. Christ is a means of atonement betioixt God and
man. This the golden censer typified. See Sec. 18.
XI. Christ hath all God's treasures hid in him.
In this respect he was typified by the ark. See Sec.
20.
XII. Christ is the mediator of the covenant. See
Sec. 20.
XIII. Christ is sjnritual food. He is the true
manna. See Sec. 22.
XIV. God ivill have inemorials of his mercies.
This was the end of reserving a pot of manna. See
Sec. 27.
XV. God can make dry things to fiourish. So did
Aaron's rod that budded. See Sec. 28.
XVI. Christ from death was raised to glory. This
was typified by the fruit which Aaron's dry rod brought
forth. See Sec. 28.
XVII. God wrote the old covenant in tables of stone.
These were the tables of the covenant. See Sec. 30.
XVIII. Christ is a mercy- seat ; a means of God's
shewing mercy to man. The mercy- seat typified as
much. See Sec. 31.
XIX. Angels are glorious spirits. They are here
styled cherubiyns of glory. See Sec. 32.
XX. The glorious angels atte7id Christ. Thus
much is intended by the cherubims shadowing the
mercy- seat. See Sec. 32.
XXI. Teachers may, as occasion serveth, forbear
enlargement. The apostle here would do no more
than name the foresaid types. See Sec. 33.
Sec. 36. Of preparation for God's service.
Ver. 6. Now when these things irere thus ordained, the
priests went always into the first tabernacle, accomplish-
ing the service of God.
From the holy types the apostle proceedeth to the
sacred service of God. He beginneth with that kind
of service which was performed in the holy place, and
that generally in this sixth verse. Wherein he first
hinteth the preparation made for that service in this
phrase, Novo when these things were thus ordained.
2^8
GOUGE ON HEBREWS.
[Chap. IX.
The adverb of time, note, is in Greek a conjunction
of opposition, d's, hut, which is diversely taken, and
woll enough here transhited.
This relative, tJu'se things, hath reference both to
the places and t^-pcs before mentioned.
Of the verb translated ordained, see Chap. iii. 3,
Sec. -IG. The meaning of these words is this : when
the tabernacle was made, and the parts thereof fitly
distinguished one from the other, and all the holy
types made and set in their due places, then the priests
went, i*i:c. So as all things were fitted for God's ser-
vice before the services were performed ; so were
matters ordered about the temple. Thus did Christ
declare * the things pertaining to the kingdom of God'
before his ascension. Acts i. 3.
Thus will the service of God be better performed,
more readily, more quietly, with less disturbance and
distraction, as it is meet the service of God should be
performed ; for God's service is of the greatest weight
and moment, and of the best use and benefit, that
anything in this world can be.
This may direct Christians to consider what is fit
to be prepared for God's service under the gospel.
Some particulars may be these :
1. Fit persons, such as may be able ministers of
the New Testament. These are not now by propaga-
tion, as priests under the law were, but by due and fit
election. For fitting persons hereunto, schools, colleges,
universities, and such like seminaries, are to be pre-
served.
2. Fit places, such as are spacious, lightsome, con-
venient for people and ministers.
3. Fit orders. These must be,
(1.) "Warranted by God's word, at least not con-
trary thereunto. Christ blamcth the pharisees for w or-
shipping God by men's traditions. Mat. xv. 9.
(2.) Decent and in order, i Cor. xiv. 40. That is
decent which well beseems the religion and professors
thereof, 1 Cor. xi. 13, 14.
(3.) Inofl'ensive ; for we must give none ofi'ence to
any, 1 Cor. x. 32.
(4.) Edifying. All things must be done to edi-
fying, 1 Cor. xiv. 20. Tbat is done to edifying
which is done in love, and to procure good to our
brother.
Sec. 37. Of persons Jit to perform divine service.
The first point that the apostle noteth about the
Bers"ice of God concerns the persons that were minis-
ters thereof. He here mcntioneth jiriests. Under the
law there were two sorts of ministers, priests and Le-
vites. Lcvites were all the male children of Levi,
except Aaron and his posterity, who were priests.
Aaron, and the eldest son descending generation after
generation from him, was the high priest. All the
other sons of Aaron and of his posterity were priests ;
such are here meant, for they are distinguished from
the high priest, vcr. 7. Those were ordained of God
to do divine services in the first tabernacle, Exod.
xxix. 44, and xl. 15.
This in general sheweth that divine service must be
performed by such as are appointed by God ; hereof
see Chap. iii. 2, Sees. 34, 35.
Of priests, see Chap. ii. 17, Sec. 172, and Chap,
v. 1, Sees. 4, 5, 6. The things there spoken of an
high priest do in general belong to all sorts of priests.
For all priests were taken from among men ; all were
ordained for men ; all were in things pertaining to God;
all were to oflcr gifts and sacrifices. Of the necessity
of priests, see Chap. ii. 17, Sec. 179.
Sec. 38. Of serviufi God alivays.
The place where the foresaid priests performed their
service is said to be the first tabernacle. Of this see
Sees. 4, 6.
There is shewed how there ought to be public and
fit places for public divine service.
Of the time of the foresaid priest going into the
foresaid place, this indefinite word bia-avTog, ahvaijs,
is used. The Greek word translated always, is trans-
lated continuaUij, Chap. xiii. 15, Sec. 142. There see
more hereof.
It is here used in opposition to the high priest's
going into the most holy place. He went thither but
once every year, ver. 7. But these went every day,
on all occasions.
This giveth evidence that divine services are on all
occasions to be performed constantly on the Lord's
day ; at other times when occasion requires ; every day
in a man's family ; and every day in secret betwixt
God and a man's soul. These phrases, ' give thanks
alway,' Eph. v. 20, ' pray without ceasing,' 1 Thes.
V. 17, intend as much.
1. Divine services (both in regard of God's honour
and also of our good, even the good of our souls, our
everlasting happiness) are the best works that can be
done on earth.
2. By divine services other lawful works are sancti-
fied.
This should stir us up in our places, to make con-
science of yielding due service unto God, so as it may
be said of us, we always serve him ; for we are all
spiritual priests.
For this end we must diligently frequent the public
assemblies of saints, and be constant in private and
secret duties of piety, so as we may have the testimony
of our conscience that we alwa5's serve God.
That which the priest always performed is thus ex-
pressed, accomplishinri the service of God.
Of the word Xur^iia;, translated service of God, see
ver. 1, Sec. 3.
The word irrinXoZvri;, translated accomplishinri, is
a Greek compound. The simple verb, tsXsw, signifieth
to finish, or put an end to a thing. This compound
addeth emphasis, and is translated to accomplish here
and 1 Pet. v. 9 ; and to perform, Rom. xv. 28 ; and
Ver. 7.]
GOUGE ON HEBREWS.
229
to finish, 2 Cor. viii. 6; and io perfect, 2 Cor. vii. 1;
and to make perfect, Gal. iii. 3. Here it intendeth a
full accomplishment of what they undertook, that
they did it not by halves, but to the full.
This ought to be the mind of all that are entrusted
with services of God.
Sec. 39. Of the resolution and observations out of
Heb. ix. 6.
The sum of this verse is, a minister's faithfulness.
Hereof are two parts :
1. A preparative thereto.
2. A performance thereof.
1. The preparation was by fitting all things there-
to, notv when these things were thus ordained.
2. The performance is set out,
(1.) By the persons, priests.
(2.) By the place, the first tabernacle.
(8.) By their continuance, always.
(4.) By their work, the service of God.
This last is amplified by their care in finishing it,
in this word accomp)lished.
Doctrines.
I. All thin {IS fit for God's service mud be before-
hand prepared. So they were in the tabernacle, im-
plied under this phrase, when these things were thus
ordained. See Sec. 36.
II. The church of old had priests. These are here
expressly named. See Sec. 37.
III. There luas of old a ft place for divine service.
This was the tabernacle. See Sec. 37.
IV. Priesta of old contiiiualhj attended their func-
tion. This phrase went always intends as much.
See Sec. 38.
V. The service under the law was God's service.
The word translated service of God imports as much.
See Sec. 38.
VI. God's ministers must do their work to the ftdl.
The word translated accom^jUsh intends as much.
See Sec. 38.
Sec. 40. Of the high priest's entering alone into the
most holy place.
Ver. 7. Jjut into the second went the high priest alone
once every year, not loithout blood, ivhich he offered for
himself, and the errors of the people.
Another head of divine service is set down in this
verse, wherein the apostle first notes the distinct place
wherein they were performed.
The place is implied under this numeral adjective,
the second, which hath reference to the tabernacle men-
tioned in the former verse ; and to the innermost part
thereof, called the holiest of all, whereof see Sec. 14.
The person that went into this place is styled the
high priest. Of an high priest, see Chap. ii. 17, Sec.
173. Of this high priest it is said, that he went into
the foresaid place alone. In the history, the charge of
going into the holy place is given to the high priest
alone; and withal it is said, that ' there shall be no
man in the tabernacle of the congregation when he
goeth in,' Lev. xvi. 2, 17.
This was a type of Christ alone appearing before
God for us. To this purpose saith Christ himself,
' No man hath ascended up to heaven, but he that
came down from heaven, even the Son of man, which
is in heaven,' John iii. 13.
Such is the surpassing excellency of the divine
Majesty, as none but Christ can stand before it. The
most glorious angels are set forth with wings to cover
their faces when they appear before this Majesty, Isa.
vi. 2.
Great is the folly of those that make angels and
glorified saints to appear as mediators before the
throne of grace for them. Herein they dishonour
Christ, in giving his due to others. They disgrace
angels and saints in imposing upon them that which
becomes them not. They disparage themselves by
depriving themselves of the benefit of Christ's inter-
cession. To use any other high priest in that which
belongeth to him alone, is to refuse Christ ; he will
not give his glory to another.
Let us, therefore, use him alone, and rest only
upon him for that which he alone undertakes to do for us.
Sec. 41. Of the high j^riest entering into the most
holy place once a year.
The apostle further observeth concerning the time
of the high priest's entering into the most holy place,
that it should be ciirat, roZ htaxjroZ, once in every year.
This phrase implieth an extent and a restraint.
The extent is every year.
The restraint is once.
The extent is by reason of people's continuing to
pollute themselves, and the holy things that they use.
For the end of entering every year was to make an
atonement for the holy things, and for the persons,
priests, and people. This extent of every year is
further manifest by a set day appointed every year
for the observation hereof, which was the tenth day
in the seventh month. Lev. xvi. 29. This sheweth
that there is just cause for us again and again to
renew our repentance.
The restraint of entering being in this word once,
the word must be taken exclusively, which is in the
law thus expressed, ' Speak to Aaron, that he come not
at all times into the holy place within the veil,' Lev.
xvi. 2. This exclusive particle once is expressly set
down in the law, Exod. xxx. 10, Lev. xvi. 34.
It typified Christ's entering into heaven once, and
but once, ver. 12.
Obj. If Christ entered in but once for all, why did
the priest enter once every year, that is, oft, for he
might live many years ?
Ans. 1. A year in this type doth set forth the
whole time of this world.
2. The type was every year renewed, that they
2.'^0
GOUGE ON HEBREWS.
[Chap. IX.
uiij^ht oil he {)ul in Luiiid of lliut once wLereiu Christ
entered into laaven.
Thus it appeareth, that there is no expectation of
Christ's return from heaven while this world continueth.
' The heavens must receive him, until the times of
restitution of all things,' Acts iii. 21. At the day of
judgment he shall appear ' the second time,' ileh. is.
27, 28. See ver. 28, Sec. 143.
In this respect he is said • for ever to sit down on
the right hand of God,' Heb. x. 12.
There needs no reiteration of Christ's oblation ; he
did all while he was on earth that was requisite to be
done to the very uttermost, Heb. vii. 25, 27.
1. This discovers the folly of the mass, whereof see
Chap. vii. 27, Sees. 112, 115.
2. This should restrain men from making any way
to the sin against the Holy Ghost ; for that were to
' crucify to themselves the Son of God afresh,' and
60 to pull him out of heaven, Heb. vi. G.
3. This teacheth us at all times to lift up the eye
of our faith to heaven, where Christ ever abidcth.
Of Christ's ofiering one sacrifice once, see Chap,
vii. 27, Sec. 115.
Sec. 42. 0/ the high priest entering in the most
hohj place not without blood.
That which the high priest carried with him into
the most holy place was blood. This is set down with a
double negative, thus, o-w/^upig, not vnthoxd. This double
negative carricth emphasis, and implieth that he failed
not to carry blood with him. Of the emphasis of a
double negative, see Chap. iv. 13, Sec. 76.
What blood was to be carried in, and how it was to
be used, and to what end, is expressly noted, Lev. xvi.
14-lG.
1. Pie was to carry the blood of the bullock, which
was a sin-otlering for himself; then be was also to carry
the lilood of the goat, which was a sin-oflfering for the
people.
2. He was to sprinkle the one and the other blood
upon the mercy-seat, and before the mercy-seat.
3. Thereof he was to make an atonement for the
holy place, and for the tabernacle of the congrega-
tion.
4. This reason is here given hereof, ' Because of
the uucleanucss of the children of Israel, and because
of their transgressions of all their sins.'
All those were typical.
1. The blood typified Christ's death, even that
blood which he shed.
2. The sprinkling of the blood prefigured an ap-
plying of Christ's sacrifice to such as reap benefit
thereby.
3. The atonement declareth that Christ died to
make reconciliation for our sins.
The reason demonstrateth that men's sins do defile
both themselves, and also the things that they use,
even the holy ordinances of God.
Sec. 43. Of ai>}iruaching to (Jvd hij expiation made
with blood.
This cmphatical expression of the priest's entering
into the most holy place not uithout blood, doth in
special demonstrate two points :
1. That there is no coming to God without expia-
tion.
2. That there is no expiation without blood.
As this, so many other legal rites do demonstrate
both these.
When the priests, who by virtue of their office were
to appear before God in all divine services, were con-
secrated, it was with blood, Lev. viii. 2, Sec, and
ix. 2, &c.
On that solemn day, when all the people were to
appear before God, an atonement was to be made
that day, and that by blood, Lev. xvi. 14, &c.
When any were excluded from the congi'egation, an
atonement was to be made, and that by blood, before
he was admitted again. Lev. xiv. 19, and xv. 15, and
xvi. 11.
This is especially demonstrated in the truth itself.
For there is no coming unto God without Christ, who
is ' an advocate,' and ' the propitiation for our sins,'
1 John ii. 1, 2 ; which also ' putteth away sin by the
sacrifice of himself,' ver. 26.
1. So strict, so infinitely perfect is the justice of
God, as it admits no connivance at sin, no toleration
of sin, no absolution from sin, till full satisfaction be
made.
2. The doom concerning death against sin is gone
out, Gen. ii. 16, Rom. vi. 23. This cannot be re-
versed, and thereupon no remission without expiation;
no expiation without satisfaction by death.
Obj. God's grace and mercy is most free, what
need then is there of such expiation and satisfaction ?
Ans. For reconciling these, we must duly consider
three sorts of persons.
1. Them that partake of the benefit of satisfaction.
2. Him that makes the satisfaction.
3. Him that accepts satisfaction.
1. The persons that partake thereof are no way
able to make any satisfaction, or any expiation by
themselves, therefore all the benefit that redoundeth
to them must needs be free.
2. The person that makes satisfaction is the Son
of God ; if such a Son makes satisfaction for a servant,
the benefit of that satisfaction is as free as if no satis-
faction at all were made, for what can a father receive
of his son ? Besides, Christ is very God, though
distinct in person, yet one in nature; so as, in regard
of this unity, what one doth the other doth : God
therefore made satisfaction to God. Doth this im-
peach the freeness of the discharge ? If one pay his
own debt, and thereupon discharge the debtor, is not
that discharge most free ?
8. The person that accepts the discharge of his
own free grace and mere mercy, gave his Son to make
Ver. 7.]
GOUGE ON HEBREWS,
231
the discharge, John iii. 16. Therefore all that Christ
did and suffered for sinners is of free grace to those
sinners. God is no way bound to accept for such and
such what he doth accept. His acceptance is of mere
mercy.
Hereof see more, Chap. ii. 9, Sec. 78.
Learn hereby how to come to God. Not in any
presumptuous conceit of thine own work, as the proud
pharisee did, Luke xviii. 11, 12. Such think of no
expiation. But approach into God's presence with a
due consideration of God's infinite purity and perfect
justice on the one side, and thine own vileness and
sinfulness on the other side. This will make thee think
of some means of satisfying justice, and by inquiring
thereabout, in the gospel thou wilt be so instructed in
the satisfaction made by Christ's blood, as thou wilt
be moved by faith to apply it to thyself. Thus thy
soul being sprinkled with the blood of Christ, thou
mayest as confidently approach to the throne of grace
as the priests did to the mercy-seat, Lev. xvi. 3, &c.
In that blood was the means of atonement, it doth
on the one side aggravate the horrible nature of sin,
which could not be expiated but by blood ; and on the
other side, it much amplifieth the love of him that shed
his blood to make this expiation.
Sec. 44. Of offering sacrifice for errors.
The blood which the priest carried into the most
holy place was that which he offered. Of the priests
offering to God, see Chap. v. I, Sec. 6.
The persons for whom he offered, are first said to
he for himself. Of a priest's offering for himself, see
Chap. V. 3, Sec. 14.
It is further added, that he offered /oc the errors of
the jjeople, so as he offered not only for himself, but
also for others. For an high priest was ' for men,'
namely, for other men, as hath been shewed, Chap.
V. 1, Sec. 4. Of this word people, see Chap. iv. 9,
Sec. 57.
Thus it is also said of the true great high priest
Jesus Christ, that he * made reconciliation for the sins
of the people.' Hereof see Chap. ii. 18, Sec. 181.
The word dyvorj/Mara, here translated error, is a
noun derived from the same verb that the participle
dyvoous/ is, which is translated the ignorant, Chap. v.
2, Sec. 10.
The apostle useth this word not to extenuate their
sin, or to restrain the high priest's offering to lesser
sins, even such as are extenuated with ignorance of
mind, or error of judgment, but to shew that not only
for great and heinous sins, Ibut also for the lesser kind
of sins, offerings were made. Besides, this phrase
may fitly be used of all manner of sins, because there
is an error of judgment in every one. When the
apostle spake of the very same thing which here he
doth, he useth a word a,y,agr/a/, that signifieth all
manner of sins, Heb. vii. 27. The Hebrew word
niJIK^O, whereunto that which the apostle here useth
doth answer, signifieth errors ; yet it is also pat for
all manner of sin. And in the law whereunto this of
the apostle hath relation, indefinite words, which
signify all manner of sins, are used. The like is
implied by those general phrases, ' all their iniqui-
ties,' ' all their transgressions,' ' all their sins,' Lev.
xvi. 21.
I will not deny but that this phrase may also be
used in opposition to such wilful, obstinate, and pre-
sumptuous sins, as caused the committers of them to
be utterly cut off. For such an opposition is made,
Num. XV. 22, 27, 30. And by that opposition it is
implied that the priest was not to ofier sacrifice for
such.
Quest. Was that sin, then, the sin against the Holy
Ghost ?
Ans. Though the presumption there meant were a
most heinous sin, yet have we not sufficient ground
to imagine it to be the sin against the Holy Ghost.
Five things are alleged to prove it to be the sin
against the Holy Ghost.
1. That it was committed with an high hand. Num.
XV. 30.
2. That no sacrifice was to be offered for it.
3. That the committers thereof were utterly to be
cut off.
4. That the iniquities of him that committed it
' should be upon him,' Num. xv. 31.
5. That the apostle resembleth the sin against the
Holy Ghost to that sin, Heb. x. 28, 29.
Ans. To the first. A man might sin presumptuously
with an high hand, and yet repent and find mercy.
Instance Manasseh, 2 Chron. xxxiii. 13. But so
cannot he that sins against the Holy Ghost.
To the second. The denial of the benefit of a sacri-
fice doth not prove the sin to be unpardonable. The
denial of a sacrifice was no more than the denial
of the church's prayers under the gospel, which are
denied to such as are excommunicated, though they
have not sinned against the Holy Ghost. Instance
the incestuous person whom the apostle delivered to
Satan, 1 Cor. v. 5. Suppose that such be never par-
doned, but that they perish in their sin, and are
damned ; yet doth it not follow that they sinned against
the Holy Ghost.
Many sins are not in the event pardoned, which in
their nature are pardonable.
To the third. Cutting off implied a kind of capital
crime, for which some were put to death, Exod. xxxi.
14 ; but this did not necessarily imply that they were
damned. It were hard to think that all that were
cut ofi' by a bodily death in the wilderness, though it
were for some presumptuous sin, were damned in hell.
Nadab and Abihu committed a presumptuous sin, for
which they were cut off. Lev. x. 2. Yet to shew
that in that judgment God remembered mercy, though
a fire from the Lord took away their life, yet neither
their bodies nor their clothes were consumed. Lev.
232
GOUGE ON HEBREWS.
[Chap. IX.
X. 0. A like instance of mercy remembered in judg-
ment was given iu that prophet who was slain, but not
devoured, by a lion, 1 Kings xiii, 24.
To the fourth. This phrase, * his iniquity is upon
him,' iuiplieth that he himself was the cause of the
jiulgment, he justly deserved it. It implicth the same
thing that this phrase doth, ' he shall bear his iniquity,'
which is spoken of him that only makes himself acces-
sory to another's sin by not making it known. Lev.
V. i.
To the fifth. The apostle's resemblance is of un-
equals ; his argument is drawn a miuori, from the less,
60 as that place rather maketh against them than for
them. It is as if he had said. If a sin less than the
sin against the Holy Ghost escaped not, of how much
sorer punishment, &c.
This by the way I have noted to keep some weak
ones from despair, who from the forenamed text.
Numb. XV. 80, have inferred that every presumptuous
sin is unpardonable.
But to return to the main point, the apostle uscth
such a word, ayvor^/xdra, as compriseth under it all
manner of sins, and that both in the nature of the
word, because every sin proceedeth from error in
judgment, and also by just consequence ; for if sins
which may seem to have some extenuation by reason
of error or judgment, must be expiated by blood,
much more more heinous sins, Heb. x, 28, 29.
Thus it appeareth that all sins must be expiated by
blood, even the least of them, as a sin through igno-
rance, Lev. iv. 2, etc.. Num. xv. 27. On this ground
it is said that Christ was ' delivered to death for our
slips,' biu TO. TaPaffrw/xaT-a, Rom. iv. 25.
The least slip is against the law, which is so strict
as it denounceth a curse against every transgression,
Gal. iii. 10.
1. This discovereth the vain distinction betwixt
mortal and venial sins. Hereof see Chap. v. 2, Sec.
10.
2. This manifesteth their deceit, who think to ex-
cuse themselves, because they sinned in ignorance and
error. See Chap. v. 2, Sec. 10.
3. A like conceit, or rather deceit, is theirs who
count it a point of puritanism to make conscience of
every small sin. Christ saith that ' every idle word
that men shall speak, they shall give an account
thereof iu the day of judgment,' ]\Iat. xii. 3G.
4. AVe may hence learn thoroughly to examine our-
selves, that if it be possible, we may find out our
errors and acknowledge them, and crave pardon for
them, and apply the blood of Christ to them. ' "VVho
can understand his errors ?' Ps. xix. 12.
5. This should make us very watchful against all
manner of sins, even errors.
6. I^Iinisters on this ground ought so to instruct
their people, as they may be kept from errors.
7. It concerns people to use all means for attaining
such knowledge, as may keep them from errors.
Sec. 29. Of the resolutiua of and observatiuns frovi
Heb. ix. 7.
This verse setteth down special functions of an
high priest. Hereof are two parts :
1. The place where he performed his functions.
2. The particular duties that he performed.
1. The place is propounded in this word, the second.
2. It is amplified two ways :
1. By a restraint, in these two words, alone, once.
2. By the extent, en-ri/ year.
The duties that he performed were two :
1. That he carried iu blood, he uent not without
blood.
2. That he offered. This is illustrated, 1, by the
persons for whom he offered.
These are of two sorts :
(1.) For himself.
(2.) For the people.
2. By the sins for which he offered, errors.
Doctrines.
I. The laic had an high priest. He is here expressly
named. See Sec. 40.
II. Under the laiv there iras a difference of hohj places.
There was the second as well as the jirst tabernacle.
See Sec. 40.
III. llie hir/h priest alone icent into the most hohj
place. So much is expressly set down. See Sec. 40.
IV. The hitjh priest icent every year into the most holy
jilace. This also is expressly set down. See Sec. 41.
Y. The hiyh priest icent but once in a year into the
holy place. See Sec. 41.
YI. Means must be used for expiation of sin by those
that appear before God. See Sec. 43.
YII. Blood is the means of exjnatinri sin. This
phrase, not tcithout blood, iutendeth these two points.
See Sec. 43.
YIII. llie hiyh jniest ivas subject to sin. See
Sec. 44.
IX. The high priest was to use means for expiating his
own sin. These two points arise from the high priest's
act, in offering for himself. See Sec. 44.
X. Tlie Jiijh priest ivas to use means for expiating the
si)ts of others. He was to offer for the people. See
Sec. 44.
XI. All sorts of sins are to be expiated. This ariseth
from the word errors. See Sec. 44.
Sec. 40. Of the Holy Ghost testifying the uses of the
legal types.
Yer. 8. The Holy Ghost this signifying, that the way
into the holiest of all was not yet made manifest, lohile
as tlie first tabernacle was yd standing.
The apostle having declared both the legal types
and services which were done by all sorts of priests,
he proceedeth to set out their end and uses, ver.
8-10.
The general end and principal use of them all was
to raise up God's people's minds unto things to come,
Yer. S.]
GOUGE ON HEBREWS.
2r,fi
which were more spiritual and powerful than the things
that they enjoyed.
To move them to whom he wrote more diligently to
heed what he should deliver hereabout, he bringethin the
Holy Ghost testifying the truth of that which he w'as
about to deliver, thus. The Holy Ghost this signifi/ing.
Moses declared those types and services which signi-
fied that which is here set down ; but as other ' holy
men of God spake as they were moved by the Holy
Ghost,' 2 Peter i. 21, so did Moses.
Of the Holy Ghost testifying, see Chap. iii. 7,
Sec. 74.
The word driXovvrog, translated signifying, implieth a
clear and full manifestation of a matter. It is derived
from an adjective, briXoc, that signifieth evident, certain,
and manifest; as 1 Cor. xv. 27, Gal. iii. 11, 1 Tim.
vi. 7 ; inde brfkou.
Another apostle useth this very word of Christ tes-
tifying unto him the kind of his death, and it is trans-
lated shewed [2 Peter i. 14].
Hence, then, it appeareth that the testimonies of the
Holy Ghost are sure and certain. He is the Spirit of
truth, and leadeth unto all truth.
All credence therefore, and all obedience, is to be
yielded to that which the Holy Ghost testiheth.
In that it is said the Holy Ghost signifieth that
such and such types and services had such uses as
hereafter follow, it is evident that both the types and
services themselves, and also their use, were of divine
institution.
This is further evident in that Moses was admonished
of God to do thereabout what he did, chap. viii. 5.
Such was their institution, that they might be for
their time more religiously observed.
And that the faith of God's people, built upon the
truths typified by them, might have a sure ground,
and firm foundation, as divine institution is.
Contrary hereunto are all popish ceremonies, which
are made signs and significations of divine matters,
without any divine institution.
Quest. May not men make spiritual applications of
external things to spiritual and heavenly uses, without
an express divine institution ?
Ans. We must put difference betwixt allusions taken
from some resemblances of things, and divine signifi-
cations to assure us of the participation of spiritual
benefit signified thereby. We may make allusions of
outward matters to put us in mind of heavenly things ;
as, from washing our hands we may make an allusion
of cleansing our souls by Christ's blood ; from putting
off and putting on our appai'el we make an allusion of
putting ofi" the old man and putting on the new man.
But for such significations as shall assure us in a right
use of such and such external matters to partake of
such and such spiritual blessings, we must have a divine
warrant, which is a divine institution. Such a war-
rant we have for baptism and the Lord's supper, and
the sacramental rites thereof.
In that the Holy Ghost signified evangelical mys-
teries by legal types, it will be good pains to search
into those types and mysteries couched under them,
as hath been shewed. See Chap. iv. 8, Sec. 50, and
Chap. viii. 8, Sec. 50.
Sec. 47. Of the way to heaven not manifest while the
tahernacle stood.
The matter which the fore-mentioned types and
services signified, is generally propounded in these
words, the way into the holiest of all was not yet made
manifest, &c. Word for word it may be thus read,
the way of the holies, rfiv roov ayioiv odov. The Greek
word holies is of the plural number, and signifieth holy
places. Where it is set alone it is usually put for the
first part of the tabernacle, see Sees. 4, 14 ; and to
distinguish the second part of the tabernacle from the
first, the word is doubled, and styled ayia ay'iuv, holies
of holies.
2. This word holies, as it stands alone, is put for the
second part of this tabernacle, ver. 25.
3. The word holies is put for the whole tahernacle,
in opposition to other places, ver. 1.
4. Holiest is put for heaven itself, ver. 12. Thus
it is here taken. Therefore our English, to make the
point more clear, have translated it the holiest of all.
Of heaven styled an holy place, see ver. 12, Sec. 59.
By way he meaneth the true, right, proper means of
entering into heaven, which was Christ himself. See
Chap. X. 20, Sec. 54.
The word translated made manifest cometh from a
root, (paivci), liiceo, in lucem profero, that signifieth to
hying forth into light, or to shine, or appear, John i. 5,
Rev. i. ifj. From thence is derived an adjective,
(pavipog, which signifieth manifest, Luke viii. 17 ; and ,
thence this verb, ipaviom, to make manifest, or to make
clear and evident, John iii. 21.
The meaning, then, of this phrase is this, that it
was not fully and clearly manifested under the law that
Christ was the only true way of entering into heaven.
This is not simply to be taken as if true saints and
believers did not at all know Christ to be the way to
heaven, or as if they did not enter into heaven when
they died; for Lazarus is said to be 'carried into
Abraham's bosom ' when he died, Luke xvi. 22. That
was into heaven, for it is opposed unto hell, into which
Dives was carried ; and in Scripture we read of no
third place out of this world betwixt heaven and hell.
And as for Christ, who is ' the way, the truth, and the
life,' John xiv. 16, the only true way that leadeth unto
life, he was ever the same, Heb. xiii. 8 ; yea, he was
' a Lamb slain from the foundation of the world,' Rev.
xiii. 8. And of Abraham it is said, that ' he saw
Christ's day, and was glad,' John viii. 5, 6. And of
the prophets it is said, that ' the Spirit of Christ which
was in them testified beforehand the sufiering of Christ,
and the glory that should follow,' 1 Peter i. 11. _
These words therefore must be taken comparatively,
2n4
GOUGE ON HEBREWS.
[Chap. IX.
that the way to heaven was uot so t'uUy, so clearly,
so conspicuously, soelhcaciouslymaile known under the
law, as now it is under thegospel. There were then pro-
mises, prophecies, rites, and types to declare, that a
Messiah, a Saviour, should come and do all things lit to
bring men to salvation ; but the gospel sheweth that he
is come, and after what manner he came in particular
and distinct circumstances, and what he hath done
and endured to bring men to salvation. These things
were not then made manifest, they were uot then
actually accomplished, so as they could not be so
clearly known of them as they are of us.
This obscurity continued all the time that the law
was in force, which the apostle thus cxpresseth, ' while
as the first tabernacle was yet standing.'
This phrase, the first tubenuich; is taken two ways.
1. In opposition to the most holy place, which is
called //((' second tahernacle, ver. 2, 3, and in that sense
it is put for that part of the tabernacle whereiuto all
sorts of priests had liberty to enter, ver. 6.
2. In opposition to the spiritual tabernacle, wherein
ministers of the gospel accomplish evangelical ser-
vices. This is the spiritual tabernacle which is in-
tended, Ezek. xxxvii. 27, Rev. xiii. 6. This is called
* the kingdom of heaven,' Mat. xi. 11.
In reference to the tii'st, it is here intended, that
strict restraint of people and priests to have access to
the mercy-seat, and the restraint of high priests hav-
ing access thereunto at all times, namely, to go alone,
and but once in a year, did declare that there was a
time to come, when our great high priest, and all
spiritual priests and people of God, should at all times,
on all occasions, have free access to the throne of grace,
but was not then, while those things were so per-
formed, to the life and to the full revealed.
In reference to the second, it is implied, that while
the polity of the Jews and their ceremonial worship
continued, the substance and truth of them could not
be exhibited and fully revealed.
In this latter sense the tabernacle is synecdochi-
cally put for the temple which Solomon built ; and for
that also which Zerubbabel built, yea, and for all the
rites and types of the law ; so as while those places
and rites remained, no way could bo made for the
gospel, whereby the true way to heaven was clearly
and fully revealed.
Hereby the apostle would have Christians to know,
1. That the law and the appurtenances thereof ob-
scured the clear and bright light of the gospel.
2. That the law and the gospel could not stand
together.
This phrase, was not yet made manifest, implieth a
dark obscuring cloud, which was the law.
And this phrase, while as the first tabernacle iras yet
ktandiiiy, doth shew that the light of the gospel could
not shine, while the tabernacle and the rites thereof
stood in force.
All this was to draw the minds of the Hebrews,
and of all other Christians, from conformity to the
rites of the tabernacle.
Those rites being types of truths to come, so long
as they remained in force, they implied that the truth
was not come.
Behold here the great error of those that under the
gospel would revile' the Jewish rights. What is this
but to rear up the tabernacle again, and to keep the
open way to heaven closed against us.
Sec. 48. Of legal fiyures for the time present.
Ver. 9. Which teas a figure/or the time then present, in
which icere offered both yi/ts and sacrifices, that could not
make him that did tJie service perfect, as pertaining to
the conscience.
This text is here brought in as a reason to shew
why the way into the holiest of all was not manifest,
while the first tabernacle was standing.
The reason is taken from the end of the tabernacle,
and of the services appertaining thereto. The end is
implied in this word figure.
The Greekword, •^aiaCo/.r;, translated /i^u>'e, is acom-
pound ; it is compounded of a simple verb, /SaXXw, that
signifieth to lay or to cast, and a preposition, raga,
that signifieth to. Thus the compound crasaCaXXw
signifieth to lay to, to compare together, Mark iv. 30.
Thence is derived the noun which is here used,
which in the New Testament hath sundry significa-
tions, for it signifieth,
1. A dark and obscure sentence, Mark vii. 17.
2. A comparison or resemblance of a thing, Mat. xiii. 3.
3. A proverbial speech, Luke iv. 23.
4. The similitude or likeness of a thing, Heb. xi. 19.
5. A type of something to come ; so it is here used.
Thereupon our English hath translated it a figure.
For a figure is a representation of some other thing.
The apostle, to make his reason the more evident,
added the cii'cumstance of time, the time then present.
He doth not mean that present time wherein he
wrote this epistle, the time of the gospel, as he useth
a like phrase, 1 Cor. vii. 2G, but that time wherein
the tabernacle or temple stood, and the several ser-
vices thereof were of use to God's people. Therefore
our English hath well inserted this particle of time,
then, which hath reference to the former times of the
Jews' pedagogy.
The word figure or paralle sheweth that the legal
rites prefigured evangelical truth. Hereof see Chap,
iv. 8, Sec. 50 ; and Chap. viii. 5, Sec. 13.
The circumstance of time sheweth that legal rites
had their use but for a time. The opposition which
the apostle maketh betwixt the former time of the law,
and the fulness of time wherein Christ was exhibited,
plainly demonstrated this point. Hereupon he blames
them for observing times after the date of them was
out, Gal. iv. 3, 4, 10.
Their end doth plainly shew that they were but
' Qu. ' revive?' — Ed.
Ver. 9.]
GOUGE ON HEBREWS.
235
for a time. Their end was to shadow aud typify
truth. When those truths were accomphshed, their end
was out, so as there was no further end or use of them.
How great is their folly who, in this present time
of the gospel, receive those abrogated rites. They
are more foolish than such as burn dim candles in
bright sunshine. It was foretold concerning the time
of the gospel, that ' the light of the moon should be as
the light of the sun, and the light of the sun seven-
fold, as the light of seven days,' Isa. xxx. 30. Bat
these make the light of the sun dimmer than the light
of the moon. To doat on those rites after the truth
is exhibited, is to bring a cloud before the sun, and
to deny the truth.
2. Behold here the manifold wisdom of God in
ordering the estate of his church. Whilst it was in
the non-age, means fit for such a condition were used
to instruct her and to keep her in compass, even such
as are here called figures, which are distinctly de-
scribed in the next verse. This is very pertinently
set out. Gal. iv. 1, 2. Now that the church is come
to a riper age, those figures cease. The means now
afforded are more high and heavenly, more spiritual
and mystical.
3. Hereby take notice of an especial difference be-
twixt legal and evangelical ordinances. Those were
but for the time then present ; these are to continue
to the end of the world, Mat. xxviii. 20.
4. Seeing the then present time is now past, let us
be stirred up to search more thoroughly into those
services which succeed them and remain immutable.
* The hour cometh,' saith Christ, 'and now is, when
the true worshippers shall worship the Father in
spirit and in truth,' John iv. 23. Let our worship
of God be such ; and for this end, let us 'prove what
is that good, that acceptable and perfect will of God,'
Kom. xii. 2.
Sec. 49. OJ the inijjotency of legal figures about
quieting the conscience.
The apostle confirmeth the point concerning the
date of legal figui'es, that they were but for the present
time, by the kinds of them, and by the quality of them.
The kinds are thus expressed, in which ivere offered
both gifts and sacrifices. This relative, Kaff oi/, in ivhich,
or according to uhich, must have reference to %aiohv,
the time befere mentioned. For it is of the same
gender.
These two instances, gifts and sacrifices, and this
word offered, whereby the use of them is set forth
synecdochically, comprise under them all manner of
legal services.
Of offering gifts and sacrifices, and of the distinc-
tion betwixt them, see Chap. v. 1, Sees. 6, 7. •
The quality of those gifts and sacrifices is thus set
down, //lai could not make him that did tJie service perfect.
Of the meaning of this word Tiksi&cat, make perfect,
see Chap. ii. 10, Sec. 97.
Of the negative applying this to the legal rites
thus, could not make perfect, see Chap. vii. 11, Sec.
61, and Chap. vii. 16, Sec. 81, and Chap. vii. 19,
Sec. 86.
The person whom the legal rites could not make
perfect, is said to be him that did the service. Of
the Greek word Kar^svovra, translated him that did the
service, see ver. 1, Sec. 3, and Chap. viii. 5, Sec. 12.
It is here fitly added to shew, that though a man did
the uttermost that he could about those rites, though
he did fulfil the services that belonged to the taber-
nacles, yet could he not thereby be made perfect ;
that is, he could not be sanctified, he could not be
justified, he could not be saved thereby. The faults
hereof did not simply consist in the negligence and
carelessness of the observers of them, but also in the
impotency and disability of the services themselves,
and of all the types appertaining thereto ; and this is
the main reason why they had their date, and were
not for ever to continue.
Whereas it might be objected, that they who were
unclean under the law, upon oflferiug their gifts and
sacrifices, were counted clean ; to shew that it was not
a legal external cleanness which the apostle here
meaneth, he addeth by way of explication this phrase,
as pertaining to the conscience.
Of conscience and of the kinds thereof, see Chap,
xiii. 18, Sec. 155.
1. Conscience may here synecdochically be put for
the whole soul of man, and so imply an inward,
spiritual cleansing of a man, and that from sin, which
the legal rites of themselves could not do.
2. Conscience being properly taken for the distinct
faculty of the soul, it is here implied, that the legal
rites could not of themselves pacify and quiet the con-
science, ' for then would they have ceased, because
that the worshippers once purged should have no
more conscience of sin,' Heb. x. 2.
Obj. David thus prayeth, ' Purge me with hyssop,
and I shall be clean ; wash me, and I shall be whiter
than snow,' Ps. li. 7.
Ans. David useth those words metaphorically in
allusion to the law, but so as he intends the Lord
Jesus Christ, and the virtue and efficacy of his blood,
which ' cleanseth from all sin,' 1 John i. 7.
Quest. Were not believing Jews under the law made
perfect according to the conscience ?
Ans. Yes, they were. ' Abraham was justified by
faith,' Rom. iv. 3, Gal. iii. 6, So all those believers
whose fruits of faith are reckoned up, Heb. xi. 4, &c. ;
yea, and all true believers under the law. But they
were not perfected as pertaining to the conscience by
the legal rites, but by those evangelical and celestial
truths which those rites typified. So as they were
perfected, even as we Christians now are, though not
so clearly and manifestly.
Conscience is spiritual, it is polluted by sin ; by sin
the wrath of God is provoked ; it is God's wiath that
236
GOFGE ON HEBREWS.
[Chap. IX.
troubleth the conscience ; till God's wrath be pacified,
the conscience cannot be quieted. But those rites
could not pacify (iod's wrath, for they could not
satisfy justice ; nothing' but Christ could do that. It
was their faith in Christ's sacrifice that perfected
them as pertaining to the conscience.
Sec. 50. Of the meaning o/Heb. ix. 10.
Ver. 10. Which stood only in meats and drinks, and
divers uashings, and carnal ordinances, imposed on
them until the time of reformation.
The apostle, to convince those to whom he wrote of
the truth of that great point, concerning the impotcncy
of legal rites, that they could not make perfect, as
pertaining to the conscience, he here renders the
reason thereof, which is taken from the nature of
thuse rites, which only concern the external parts of
man, and therefore cannot give full satisfaction to the
conscience. For as * whatsoever thing from without
entereth into the man, it cannot defile him,' Mark vii.
18 ; so whatsoever thing a man doth from without to
the body only, doth not defile the man, as concerning
the conscience.
The external things which the apostle produceth
are four in number.
1, Meats; 2, drinks ; 3, washings ; 4, ordinances
of the flesh.
Our English translators put in these words, vhich
stood, to make up the sense. It implies the force of
the reason, as if they had added one word more, be-
cause, because they stood.
The exclusive particle /ji,6)iov, only, addeth force to
the reason ; because onli/ in meats, &c. If there had
been spiritual matters joined with them, by virtue of
those spirituals, they might have made perfect as per-
taining to the conscience.
1. By the first particular icr/ S^w/xaff/, in meats, he
understandeth,
(1.) All manner of meat-ofierings, whereof he maketh
a particular enumeration. Lev. ii. 1, 2, Sec.
(2.) All those oiferings whereof the priests had their
portion to eat. Lev. vi. 14, &c., and vii. G, itc.
(3.) The distinction of clean and unclean meats,
Lev. xi. 7, itc, Deut. xiv. 4, &c.
2. B}- the second, xal cro/xacr/, are meant all manner
of drink-offerings, Exod. xxix. 40, Lev. xxiii. 8 ; and
Buch drinks as were allowed or forbidden to priests.
Lev. X. 9 ; and to Nazarites, Num. vi. 3 ; and to the
mothers of Nazarites, Judges xiii. 4 ; and all drink
that was in any unclean vessel. Lev. xi. 84.
Ohj. These are said to be unclean, and in that re-
spect to defile a man.
Ans. This was only concerning the flesh, ver. 13.
8. By the third, jSw^rne/j.cT;,^ washings, the manifold
rites of washing the priests, their clothes, the sacri-
fices, and sundiy sorts of things that were unclean.
The inwards and legs of a sacrifice were to be washed
' See Chap. vi. 2, Sec. 12.
in water, Lev. i. 9, 13. Aaron and his sons were to
wash their hands and feet when they entered into the
congregation, Exod. xxx. 19. All that are any way
made unclean were to bathe themselves in water. Lev.
XV. G, &c. Sundry unclean vessels were to be washed ;
and sundry garments. Lev. vi. 27, 28. There was
also a sprinkling water to sprinkle on such as should
be unclean. Num. xix. 13, &c.
By reason of the many kinds of washings, this
epithet diafo^oig, diverse, is added.
4. The Greek word bi/iaiu/xaei, translated ordi-
nances, is the same that was used, ver. 1, Sec. 3, and
taken in the same sense. They are here called ordi-
nances, aaf/.og, of the flesh ; such as concerned the
flesh or body of man. This is an Hebraism. For
perspicuity's sake our English turns it, carnal ordi-
nances. This adjective and aa^y.ix.og, carnal or fleshly,
is used by the apostle himself in the Greek, and
applied to the commandment, which he styleth ' a
carnal commandment.' See Chap. vii. IG, Sees. 80,
81. Under these ordinances he compriseth all manner
of legal rites, besides the three before mentioned,
meats, drinks, washings. Therefore in the margin of
our English is set down rites or ceremonies. For,
Some understand by this Greek word translated
ordinances, justifications or expiations, and that upon
two gi-ounds :
1. Because the performers of the legal rites were
legally cleansed.
2. Because they prefigured a true expiation.
But because they could not cleanse as appertaining
to the conscience, nor could, in and by themselves, do
that which they prefigured, the apostle styleth them
ordinances of the flesh.
Carnal is opposed to spiritual, 1 Cor. iii. 1. Now
that is counted spiritual which is,
1. Inward in the soul of man.
2. Heavenly and divine.
3. Firm and stable.
4. Perpetual and durable.'
On the other side, carnal things are outward, earthy,
alterable, momentary. Thus the legal ordinances were
carnal, for they were all external and earlhy, in and
about earthy things ; and they have been changed,
and made momentary.
5. The Greek word I'^r/.il/xsva., translated imposed,
is a compound. The simple verb, xiz/xa/, signifieth
to he set, or appointed, Philip, i. 17, 1 Thes. iii. 3.
The compound signifieth to be laid upon, or to lie
upon, John xi. 3, 8. In this sense it implieth a
burden, and sheweth that the foresaid ordinances were
burdensome. They are styled ' a yoke put upon men's
necks, which they were not able to bear,' Acts xv. 10.
There is some difi'ercnce among the learned about
the congruity of this word imposid, because the par-
ticulars before mentioned are of one case, namely, the
dative, and this of another. Hereupon some' refer
' Juuius in paral. ; Pareus in he.
Ver. 10.]
GOUGE ON HEBREWS.
237
it to ordinances, yet others refer it to gifts, ver. 9.
This latter may seem the more proper, because it is
the nearer. The other is too remote. But to which-
soever it be referred, it hath relation to the whole
bundle of legal rites, for they are all burdensome.
6. This phrase, /^^xi' '^^'^^^ diooduxJBMg, until the
time of reformation, hath reference to the time of the
gospel, wherein and whereby those better things which
time after time are promised are accomplished, and
whereby that which was defective in the law is made
up and perfected.
If we lay all these things together, we shall find the
apostle's reason to be a very forcible one ; for meats
and drinks can but nourish and refresh the body ;
they cannot cheer the soul, and quiet the conscience :
' Meat is for the belly, and the belly for meat,' 1 Cor.
vi. 13, and viii. 8. ' Meat commendeth us not to God ;
for neither if we eat are we the better, neither if we
eat not are we the worse.' The like may be said of
drink and of washings ; water can but wash the body,
it cannot cleanse the soul : ' Though thou wash theo
with nitre, and take thee much soap, yet thine iniquity
is marked before me, saith the Lord God,' Jer. ii. 22.
What have ordinances of the flesh to do with the
spirit ? Carnal and spiritual do not well agree. The
things that lie as burdens upon men cannot pacify
the conscience ; then would they be no burden.
Therefore it is not possible that these things should
make perfect as pertaining to the conscience, espe-
cially in that they have a date, which implieth im-
perfection, and that there is a time of reformation to
come after them.
Of this imperfection, see Chap. vii. 18, 19, Sees.
85, 86.
Of the time of the gospel being the time of better
things, and so in that respect the time of reformation,
see Chap. ii. 3, Sec. 21, and Chap. viii. Sec. 35, and
Chap. viii. 16, Sees. 80, 81, 82.
Sec. 51. Of the resolution of Heb. ix. 8-10.
Ver. 8. The Holy Ghost this signifying, that the
tcay into the holiest of all was not yet made manifest,
while as the first tabernacle was yet standing :
9. Which ivas a figure for the time then present, in
ivhich were offered both gifts and sacrifices, that could
not make Mm that did the service perfect, as pertaining
to the conscience :
10. Which stood only in meats and drinks, and divers
ivashings, and carnal ordinances, impiosed on them until
the time of reformation.
These three verses declare the end of legal rights.
That end is to raise up men's minds to more excellent
things than they were.
This end is,
1. Propounded, ver. 8.
2. Proved, vers. 9, 10.
In the proposition there is set down,
1. The warrant of that end.
2. The matter thereof.
The warrant is divine. This is manifested,
1. By the author thereof, the Holy Ghost.
2. By the kind of warrant, in this phrase, This
signifying.
The matter was, that a more excellent way to
heaven was prefigured.
This is amphfied by the time how long this con-
tinued to be prefigured : while the first tabernacle was
standing.
Two proofs are produced of the foresaid point.
One is taken from the natm*e of the legal rites,
which was to be a figure.
This is amplified by the time how long they con-
tinued so to he, for the time then present.
The other proof is taken from the impotency of
those rites.
This latter is,
1. Generally propounded.
2. Particularly confirmed, ver. 10.
In propounding the proof, he declareth,
1. The heads of the legal rites. Herein are noted,
(1.) The kinds of them, gifts and sacrifices.
(2.) The manner of using them, were offered.
2. The impotency of them. Hereabout observe,
(1.) Wherein the impotency consisted, J:hey could
not make perfect.
(2.) The persons about whom it was manifested,
him that did the service.
(3.) Wherein it was manifested, as pertaining to the
conscience.
The particular confirmation is double, for it is con-
firmed,
1. By an induction of sundry particular rites.
2. By a declaration of the date of them.
The particulars are four :
1. Meats.
2. Drinks.
3. Pivers washings.
4. Carnal ordinances.
These are amplified by the necessity of observing
them, in this phrase, imposed on them.
The declaration of the date is in these words,
until the time of reformation.
Sec. 52. Of observations raised outof^eh. ix. 8-10.
I. The apostle declared what was agreeable to the
mind of the Holy Ghost ; for he declareth that which
the Holy Ghost signifieth. See Sec. 46.
II. The Boly Ghost was the author of the legal
types. He that signified what they intended instituted
them. See Sec. 46.
III. The Holy Ghost ordained the legal types to be
significant. He signified. See Sec. 46.
IV. There is a true way to heaven. This is im-
plied under this phrase, the tvay into the holiest of
all. See Sec. 47.
V. The true ivay to heaven was not fully and clearly
238
GOUGE ON HEBREWS.
[Chap. TX.
manifested hi/ the lejal ritea. This phrase, was not
yet made manifest, iutends as much. See Sec. 47,
VI. The continuance of legal rites ohscured the clear
liijht of heavenly truth. This is implietl under this
phrase, tuhile the fust tabernacle was standing. See
Sec. 47.
VII. Legal rites were figures of future truths. The
word figure iutends as much. See Sec. 48.
VIII. Legal tgpes continue in force for the time of the
law only. The time then present intends the time of
the law. See Sec. 48.
IX. Gifts icere offered to God under the laio. See
Sec. 42.
X. Sacrifices were then offered to God. These two
doctrines are expressly set down in their terms. See
Sec. 42.
XI. Legal 7-ites could not make perfect. This is
plniiily expressed.
XII. Observers of the legal rites were not made per-
fect thereby. See Sec. 49.
This phrase, him that did the service, sets out such
as observed the rites. See Sec. 49.
XIII. Legal rites could not purify or pacify the con-
science. This is intended under this phrase, as per-
taining to the conscience. See Sec. 49.
XIV. Legal riles consisted only in external things.
The enumeration of the particulars wherein legal rites
consisted, together with this exclusive particle, only,
demonstrated as much. See Sec. 50.
XV. Legal meats cannot nourish the soul. See
Sec. 50.
XVI. Legal drinks cannot refresh the sold. See
Sec. 50.
XVII. Legal washings coidd not cleanse the soul.
These three are brought in as such as appertained not
to the conscience. See Sec. 50.
XVIII. Legal ordinances were carnal. So they are
here called. See Sec. 50.
XIX. Carnal ordinances xvere imposed on the peop)le
tinder the laio.
So they are here said to be. See Sec. 50.
XX. Carnal ordinances cannot make perfect. For
this end they are here mentioned. See Sec. 50.
XXI. IVie legal rites were but for a time. This
word ttntil intends as much. See Sec. 50.
XXII. IVie time of the gospel is a time of reforma-
tion. See Sec. 50.
Sec. 53. Of Christ an high priest of good things.
Ver. 11. But Christ being come, an high priest of
good things to come, by a greater and more perfect
tabernacle, not made with hands, that is to say, not of
this building ;
12. Neither by the blood of goats and calves, but by
his cum blood, lie entered in once into the holy place,
having obtained eternal redemption for us.
The apostle having distinctly set down sundry legal
types and services, here he beginneth to shew forth
the substance of them all. This he continueth to do
in the remainder of this chapter, and in the former
part of the next chapter to the lOlh verse.
In handling this point concerning Christ, the truth
and substance of the legal priesthood, and the mani-
fold types thereof, the apostle applieth the substance
to the shadows, and the truth to the types. This he
doth generally in the 11th and 12th verses, and more
particularly in the verses following.
The first particle, d'l, but, implieth that that was
done by the truth which could not be done by the
types. He had before declared that the types could
not make perfect, but Christ the truth could.
Of this title, Christ, see Chap. iii. C, Sec. 54.
Of Christ being an high ptriest, see Chap. ii. 17,
Sec. 173.
This phrase, <::aoayi\i6ixs)toz, being come, implieth an
actual exhibition of Christ, after a long expectation of
him. It is a compound word, and signifieth some-
times to come to a place, as Mat. ii. 1 ; and some-
times to be present at a place. Mat. iii. 1.
Thus Christ came to his church, when he was first
incarnate, John i. 11. And being come, he con-
tinueth ever with his church. Mat. xxviii. 20.
Christ being so come is said to be an high priest of
good things to come.
Of the various acception of the word good, see chap.
xiii. 9, Sec. IIG.
By good is here meant, that which is true, solid,
and substantial. Good is not here exposed to evil ;
but to figures, shadows, types, which are impotent and
insufiicient to make good, chap. x. 1. They are said
to be things to come, not in relation to the apostle's
time ; for then those good things were actually ex-
hibited ; but to the time of the law, while the legal
types were in force. Thus it may have reference to
this phrase, lohich was a figure for the time then
j)resent, ver. 9. At that present time, these good
things were to come.
If it be demanded what these good things are, I
answer,
1. In general, all the truths typified under the
law.
2. In particular, Christ himself; his body and
soul ; the union of them with the divine nature ; his
doings, his suOerings, especially his death as a
sacrifice ; his resurrection, ascension, and interces-
sion. The benefits also flowing from those, as,
expiation of sin, reconciliation with God, justification,
sanctification, salvation. In two words, grace and
glory. These are styled good ;
(1.) In their kind and quality ; for they are good
and perfect in themselves.
(2.) In their unity and excellency; they do good
to such as partake of them.
Thus we see that the things whereabout Christ's
priesthood was exercised were substantial truths,
sutficient to make those that trust in him perfect. In
Vek. 11, 12.]
GOUGE ON HEBREWS.
239
this respect he is said to be a minister of the true
tahernade, chap. viii. 2.
This must needs be so, by reason of the excellency
of his person, who was God- man.
Yea, this was the end which he aimed at in assum-
ing the office of priesthood.
This manifesteth a main difference between the
legal and Christ's priesthood ; even as great a differ-
ence as is between a shadow and substance, a type
and truth, a sign and things signified, that which is
imperfect and perfect, carnal and spiritual, unprofit-
able and profitable, earthly and heavenly.
Oh that Christ's priesthood were esteemed by us
Christians according to this difference !
Sec. 54. Of good things to come.
That the foresaid good things were then, even under
the law, to come, it is the privilege of Christians
living under the gospel, for to them they are no longer
to come. They do actually enjoy the benefit of them.
In this respect the apostle saith that, ' God provided
a better thing for us, that they without us should not
be made perfect.'
It was that good respect which God did bear to the
latter times which moved him thus to order matters ;
for be could have sent his Son sooner. But thus as
he honoured his Son, so he honoured all that should
place their confidence on him.
We Christians have just cause in this respect to re-
joice that we have been reserved to these latter times.
■ And it becomes us to walk worthy of this privilege.
See more hereof. Chap. viii. 16, Sees. 80-82.
Sec. 55. Of the excellency of the true tabernacle,
which is Christ's body.
As Chi'ist is set forth to be the true high priest
typified by Aaron, so the apostle proceeds to set forth
other truths of other types. He begins with the
tabernacle, which he styleth a greater and more per-
fect tabernacle, &c.
The tabernacle here intended signifieth the body of
Christ, as is shewed. Chap. viii. 2, Sec. 5, where the
resemblance betwixt the Jews' tabernacle and Christ's
body is distinctly set forth.
This tabernacle is here said to be a greater and
more perfect.
1. Greater, fch^ovog, not in quantity, but in dignity.
Christ's body was not in bulk greater, but in worth.
It was worth more than Moses' tabernacle, Solomon's
and Zerubbabel's temple ; yea, and all the world be-
sides. Because this mystical tabernacle, Christ's
body, appeared in Zerubbabel's temple, it is said that
* the glory of that latter house should be greater than
of the former,' Hag. ii. 9.
2. More perfect, reXnorsoag, as in the kind of it
(for Christ's body was more perfect in the very nature
and kind of it than the tabernacle), so in the virtue
and efficacy of it, for no legal type could make per-
fect, ver. 9, Sec. 49. But Christ in and by his body,
and in and by those things which he did and endured
in his body, made all that trusted in him fully perfect.
So perfect were all things that Christ undertook, as
nothing needeth to be added hereunto.
Of this word, r'iXsiog, perfect, see more Chap. ii. 10,
Sec. 97.
Yet further to set forth the excellency of this mys-
tical tabernacle, it is said that it was, ou y^si^o'rroiyjTov,
not made with hands, namely, with hands of men.
See ver. 24, Sec. 121.
This the apostle sets down in opposition to the
Jewish tabernacle, which was made by the hands of
men, Exod. xxxvi. 1-8, &c.
This negative expression, not made with hands, im-
plieth that it was no human work, no work of such as
have hands ; but the work of him that hath no hands,
which is God himself. Thus it implieth the very
same thing which was expressed under this phrase,
' which the Lord pitched, and not man,' Chap. viii.
2, Sec. 5.
This phrase, toZt 'iartv, that is to say, is added by way
of explication.
Of explaining strange, difficult, and obscure words
or sentences, see Chap. vii. 2, Sec. 19.
The explanation is thus set down, not of this build-
ing. The word -/.rlaig, translated building, is the very
same that is translated creature, Chap. iv. 13, Sec.
75. There see the derivation and various acceptions
of the Greek word here used.
The relative this hath reference to things here
below, even in this world.
The negative not may imply a double opposition.
1. To the Jews' tabernacle, which was of lifeless
and senseless materials, such as were had here below
in this world.
2. To our bodies. Christ's body was not such a
body so built up as ours is, and that in sundry
respects.
(1.) The extraordinary conception thereof, Luke i.
34, 35.
(2.) The hypostatical union of it with the divine
nature. Mat. i. 23.
(3.) The superabundant grace that was in it, John
iii. 34, Col. i. 19.
A main point here intended is, that Christ's body
far surpassed the Jews' tabernacle.
1. The Jews' tabernacle was but a type or shadow ;
this a true tabernacle. Chap. viii. 2.
2. That was but a dead way to tread upon, but this
a living way to bring men to heaven. See Chap.
X. 20.
3. That was %s/goTo/?jros, * the work of men's
hands ; ' this of God, Chap. viii. 2.
4. That nor any thing in it could make perfect ;
this can. Chap. x. 10-14.
5. That in itself did not make acceptable to God,
but this doth, Mat. iii. 17.
240
GOUGE ON HEBREWS.
[Chap. IX.
G. That was never uuited to the Deity ; this is,
Rom. ix. 5.
Had the Jews their tabernacle in high account,
which was only a shadow of this ; which was made of
senseless materials ; which was the work of men's
hands ; which could not make perfect ? How un-
worth}' are they to live under the gospel, who lightly
esteem this far more excellent tabernacle, the body of
Jesus himself.
Sec. 5G. Of the difference betwixt the typical and
real means of atonement.
The apostle having declared the truth of the taber-
nacle, proceedeth to set forth the truth of the service
which was perfoiincd in the most holy place, whercunto
the high priest entered through the holy place. This
he doth negatively and atKrmatively, that the dilfereuce
betwixt the type and truth might more evidently appear.
He beginneth with the negative thus, neither by the
blood of I/oats iDid calres.
The high priest under the law entered with the blood
of these two kinds of beasts into the most holy place, to
sprinkle it upon the mercy-seat, to make thereby an
atonement. Lev. xvi. li-lG. But this was too mean a
means for Christ to work a true atonement thereby.
* For it is not possible that the blood of bulls and
goats should take away sins,' Heb. x. 4.
There is in the law mention made of sundry other
kinds of sacrifices, as of sheep and lambs, and of fowls.
Lev. i. lU-14. Yea, there is mention made of a ram
for a burnt ofieriug, on that day when the high priest
entered into the most holy place, Lev. xvi. 3. But
he carried not the blood of any other sacrifice into the
most holy place, but only of goats and bullocks. Of
the things typified under these and other kinds of
sacrifices, see ver. 19, Sec. 102.
The beasts which the law styled bullocks, the apostle
here calleth calves, because the bullock was to be but
a young one. Lev. xvi. 3.
To shew what an infinite disparity there was be-
twixt the blood that was typified by the foresaid blood
of goats and calves, the apostle thus sets it out, by his
oxen blood. This relative, his oivn, hath reference to
Christ, ver. 11. Now Christ was true God as well as
true man ; God-man in one person. Hereupon it is
said that ' God hath purchased the church with his
own blood,' Acts xx. 28.
Well might the apostle infer this latter kind of blood
with the particle of opposition, but, not by the blood
of beasts, bid by his own blood.
There cannot be a greater difierence betwixt a type
and a truth than in this.
The true price of man's redemption is as far diflfer-
ent from the type, as God is from beasts.
The truth was actually to do what the type could
not, and so great a matter was to be done by the truth,
as could not be done by any inferior means than God
himself, yea, than the blood of God.
This kind of opposition is a great aggravation of
their dotage, who reject the truth, and trust to the
type. They prefer beasts to God.
Sec. 57. Of Christ's own blood the price of mans
redonption.
The expression of blood in setting out the truth, as
well as in the type, coufirmeth that which was before
noted, that there is no access to God without expiation,
and that there is no expiation without blood. Hereof
see ver. 7, Sees. 43, 53.
The limitation of the kind of blood in this relative,
his oivn, further raanifestcth that the blood of God is
the price of man's sin. In this respect it is said, that
Jesus sanctified the people with his own blood, see'
Chap. xiii. 12, Sec. 129 ; and that the son of God
purged our sin by himself, see Chap. i. 3, Sec. 29.
in this sense it is said, that ' they crucified the Lord
of glory,' 1 Cor. ii. 2.
Quest. Is there any blood in God, could God shed
blood ?
Ans. No, the Deity simply and singly considered in
itself could not. But,
1. The person God and man is here jointly to be
considered, and that extended to the divine nature
which was proper to the human. The divine nature
so assumed and united to itself the human in one
person, as properties of the one are attributed to the
other, 1 Cor. ii. 8, John iii. 13.
2. The divine nature afforded assistance to and
supported the human nature.
3. The divine nature had proper works in the act
of man's redemption, as to add dignity, merit, and
efiicacy to the suSerings of the human natm'e.
Thus in regard of the inseparable union of Christ's
two natures, and of the sufficient assistance which the
divine nature aflbrdcd to the human, and of the proper
actions of the divine nature, the blood whereby man
was redeemed may well be styled the blood of God.
No less price could work out so great a work. For
infinite wrath was to be pacified, infinite justice to be
satisfied, iufiuite grace to bo procured.
1. Behold here the value and worth of man's re-
demption. Well might the apostle style it, * precious
blood,' 1 Peter i. 19. Nor Christ, nor God himself
could pay a greater price. Heaven, earth, all things
in them, are not to be compared to this blood.
2. Take notice hereby of the vile and cursed nature
of sin, which must by such a means be expiated. No
blood like to that which causeth death ; no death hke
the death of him that is true God.
3. Herein the extent of Christ's love is manifested,
Eph. V. 25. Though no less price could redeem the
church than Christ's ou-n blood, yet Christ would not
spare that. The great God shed his blood for sinful
man.
4. Oh the more than monstrous ingratitude of such
as will spare nothing for Christ their Redeemer ; not
Vkh. 11, 12]
GOUGE ON HEBREWS.
2-tl
the vanities of this world, which can do them no true
good ; not their sins, which make them most miserable.
5. Let the consideration of this great price of our
redemption move us to hold nothing too dear for
Christ, who thought not his own blood too dear for
us. Well might Christ say, ' If any man come to me,
and hate not his father and mother, and wife and
children, and brethren and sisters, 3'ea, and his own
life also, he cannot be my disciple,' Luke xiv. 26.
6. In particular, let it move us to give ourselves
wholly to Christ. He gave himself to death for us.
He requires that we give ourselves ' a living sacrifice
to him,' Rom. xii. 1. He gained nothing to himself
by shedding his blood ; but we gain remission of sins,
reconciliation with God, justification, all happiness.
7. From the foresaid price of our redemption ariseth
a firm and sure ground of faith. What place is left
for doubting and despairing, when such a price of
redemption as Christ's own blood is paid ? This price
affords two strong props of faith : 1, infinite mercy ;
2, perfect justice.
Sec. 58. Of Christ entering by his hlood.
The word ilorikkv ug, translated entered, is a com-
pound, and that of the same simple verb that was
used Chap. vi. 19, Sec. 155, and the preposition is
doubled with hke emphasis as it was there.
Whereas it is said, that hy his hlood he entered,
&c., it is not to be taken of carrying the blood which
he shed with him into heaven, in a vessel or otherwise,
as the high priest carried the blood of the sacrifice
into the most holy place. That needed not, in that
he presented his body, out of which the blood is shed,
and which was the sacrifice itself that was offered up,
which was more than that which the priest did.
Christ shed his blood on earth before his ascension,
and that sundry times, as,
1. When he was circumcised, Luke ii. 21.
2. When in his agony he sweat drops of blood,
Luke xxii. 44.
3. When he was scourged, John xix. 1.
4. When a crown of thorns was clapped upon his
head, John xix. 2.
5. When his hands and feet were nailed to the
cross, John xx. 25.
6. When his side was pierced, so as water and
blood came out from thence, John xix. 34. This was
the evidence of the loss of his life ; for the water that
came out with the blood, shewed that his very heart
was pierced.
This phrase, by his blood, implieth the merit of his
death, that thereby expiation was made for our sins.
For it was shewed, that there is no expiation without
blood. Sec. 57.
Sec. 59. Of heaven an holy place.
The place whereinto Christ entered is here styled ra
ayia, the holy jjlace. Of the divers acceptions of
Vol. II.
the Greek word translated holy place, see ver 8, Sec.
47. Here it is taken for heaven itself. The apostle
plainly expresseth as much, ver. 24.
There never was any place to which this title so
properly belonged as heaven.
Of Christ's entering into heaven, see Chap. i. 3, Sec.
35, and Chap. iv. 14, Sees. 84, 85.
The title given to heaven in this place, sheweth it
to be a most holy place. So it is expressly styled,
Ps. XX. 6, Isa. Ivii. 15.
1. Heaven is the truth of that type which under
the law was sanctified for the most holy jylace.
2. As heaven at first was made holy, so ever since
it hath continued to be. Never was it any way pol-
luted.
3. There is nothing in it but that which is holy.
As holy angels, spirits of holy men made perfect.
4. It is further sanctified and glorified by the con-
tinual glorious presence of the holy God. If such
places on earth, where God was pleased sometimes to
manifest his presence ordinarily, as the tabernacle and
temples, or extraordinarily, as the place where he
appeared to Moses, Exod. iii. 5, and to Joshua, chap.
V. 15, were holy, much more the place of his continual
residency, in his greatest glory.
1. This is a motive to lift up pure hands in prayer,
1 Tim. ii. 8, for they are lift up to an holy place.
David saith, ' I will wash my hands in innocency ; so
will I compass thine altar,' Ps. xxvi. 6. Heaven is a
more holy place than the altar was ; we must there-
fore be more careful to wash our hands in innocency,
when we approach to heaven ; but in prayer, the soul,
after an esjiecial and spiritual manner, eutereth into
that holy place. This inference our apostle teacheth
us to make. Chap. x. 19, 20.
2. It is a motive to ' cleanse ourselves from all
filthiness' throughout the whole course of our life, 2 Cor.
vii. 1 ; and to grow up into full holiness, that we may
be fitted to enter into this holy place, ' for there shall
in no wise enter into it any thing that defileth,' Rev.
xxi. 27. When those angels that at first were made
holy became unholy, this holy place could hold them
no longer, 2 Pet. ii. 4.
It is most meet that we be fitted for the place of
our everlasting abode. Two graces are in special
requisite hereunto.
1. Faith, whereby we apply to ourselves the blood
of Christ, that cleanseth us from all sin, 1 John i. 7.
2. Repentance, whereby sin is mortified in us,
Luke xiii. 3, 5, Acts ii. 38.
Sec. 60. Of Christ's entering once into heaven.
The time of Christ's entering into heaven is limited
by this particle JpaTa^, once. This is not here taken
as it was ver. 7, for once a year, but exclusively once
for ever. Thus it is taken chap. vi. 4, and Jude 3.
In this respect men are said ' once to die,' ver. 27.
And it is said of Christ, that he ' died for sin once,'
Q
212
GOUGE ON HEBREWS.
[Chap. IX.
Rom. vi. 10. That Christ entered but once into
liefiven, is evident by Ibis phrase, * whom the heaven
hball receive, until the time of restitution of all things,'
Acts iii. 21.
Christ in the days of his flesh did and endured
whatsoever was requisite for man's eternal redemp-
tion, ver. 2G ; see more hereof, Chap. vii. 27, Sec. 115.
Among other arguments this may be pressed against
the conceit of Christ's personal reigning on earth for
a thousand years, after which, they say, he is to
outer into heaven again. But hereof we may have a
more lit occasion to speak upon the last verse of this
chapter, Sec. 113.
Sec. 61. Of Christ's jierfeclinf] mans mlemplion
before he entered into heaven.
One special ground of Christ's entering into heaven
is thus expressed, having obtained eternal redemption.
The word th^dfiivog, translated obtained, properly
pignifieth./o»H(/, Mat. ii. 8, 11, For he that finds a
thing obtains it. Where the angel saith to the Virgin
Mary, ' Thou hast found favour with God," Lulce ii.
80, he meaueth, thou hast obtained favour. So this
phrase, ' find grace,' Heb. iv. 1(), is all one as obtain
grace.
The word here used, is a particle of the first aorist,
and implieth the time past, or a thing done and
etlected. Thus it intendeth that Christ had done and
endured whatsoever was requisite for man's redemp-
tion whilst he was on earth, and after that went into
heaven.
A like tense is used to set forth the like thing,
Eph. v. 20, which word for word is thus to be trans-
lated, ' that he might sanctify having cleansed it,'
xaiJaiiaa;. This is farther evident by these words, It
is fini.shed, John xix. 30, which Christ uttered imme-
diately before his death.
1. Heaven is no place of suffering ; it was therefore
requisite that all sutYering should be finished before
Christ came thither.
2. Heaven was the place where possession was to
be taken of that which Christ by his blood had pur-
chased ; the price therefore of the purchase must needs
be paid before he could take possession.
Qncst. Why then doth Christ in heaven make inter-
cession ?
Ans. Christ his intercession is no addition of new
merit, but an application of what he did and endured
on earth. See Chap. vii. 25, Sec. lOG.
This is a strong motive to trust wholly and only on
that which Christ hath done for our redemption.
Sec. 62. Of wans redemption by Christ.
The great benefit which Christ obtained for man is
expressed under this word, '/.'jr^uiriv, redejujdion.
The Greek verb Xuw, soJvo, Xutpom, redimo, from
whence this noun is derived, among other things signi-
fieth to pay a debt ; and this noun signifieth such a
redemption as is accomplished by discharge of a debt.
To this purpose another like noun, "kCr^ov, redemptio,
is used, which signitieth the price of redemption, Mat.
XX. 28. Redemption is in general a freeing one out of
thraldom, Exod. vi. 0.
This is done three ways :
1. By interceding and pacifving wrath. Thus the
prophet Oded procured redemption for the captives of
Judah by his intercession, 2 Chron. xxviii. 9, ifcc.
2. By force and might. Thus Abraham redeemed his
brother Lot, and the people that were captives with
him, by overcoming their enemies, Gen. xiv. 16.
3. By ransom or paying a price. Thus an Hebrew
that was sold a slave to a stranger might be redeemed
by one of his brethren. Lev. xxv. 48, 49.
The last of these is most agreeable to the notation
of the several words, which in the three learned lan-
guages do signify to redeem.
Though the last be especially intended, in that men-
tion is here made of a price, namely, Christ's blood,
yet the other two are not altogether exempted, for
Christ hath every way redeemed man.
This will more clearly appear if we duly weigh the
distinct kinds of bondage in which men were by reason
of sin.
1. They were debtors to divine justice; in which
respect Christ teacheth us thus to pray, ' forgive us
our debts,' Mat. vi. 12.
2. They are children of wrath, Eph. ii. 3.
3. They are slaves to Satan, Heb. xii. 14, 15.
1. As debtors, Christ paid a ransom for them, 1 Tim.
ii. 6.
2. As children of wrath, Christ makes intercession
for them, Rom. viii. 34.
3. But though justice be satisfied and wrath pacified,
the devil will not let his captives go. Therefore Christ
by a strong hand wresteth thom out of Satan's power,
and ' destroyed him that had the power of death, that
is, the devil,' &c., Heb. ii. 14, 15 ; and he 'spoiled
principalities and powers,' &c.. Col. ii. 15.
The ransom which Christ paid was the ground of
man's full redemption, for by satisfaction of justice
way was made to pacify wratli ; both which being
accomplished, the devil lost his right and power over
such as he held in bondage.
This redemption is a full freedom from all that misery,
and compriseth under it reconciliation, justification,
sanctification, salvation.
Thus true redemption was wrought for man by
Christ. I say true, in opposition to the types and
shadows of redemption under the law. Here the truth
and substance of them is intended, even redemption
' from all iniquity,' Titus ii. 14, and from the curse of
the law. Gal. iii. 13. The consequences and efiects
following hereupon do prove as much, for by this re-
demption divine justice is satisfied, wrath pacified,
grace procured, and all spiritual enemies vanquished ;
and we that are redeemed are also justified, sanctified,
Ver. 11, 12.]
GOUGE OX HEBREWS.
21.3
and saved. That which effecteth all these must needs
be true.
The ground hereof is,
1. The dignity of his person who undertook the
work, Christ, God-man. Thus was he worthy to stand
before God, to satisfy his justice, and procure his favour.
Thus also was he able to vanquish all that stand
against him.
2. The value and worth of the ransom and price
that he paid, which was ' his own blood,' as was
shewed, Sec. 67.
See more hereof. Chap. ii. 15, Sec. 152.
Sec. 63. Of the difference betwixt the work of cren-
tion and redemption.
Much matter of admiration doth this work of re-
demption afford unto us. The work of creation is
many ways very admirable, yet not to be compared to
the work of redemption, wherein the power, wisdom,
justice, mercy, and other divine attributes of God, do
much more brightly shine forth, and wherein the re-
deemed reap much more good than Adam by his
creation.
Particular differences are these and such like :
1. In the creation God brought something out of
nothing ; but in redemption out of one contrary he
brought another, out of death he brought life. This
was a work of far greater power, wisdom, and mercy.
Death must first be destroyed, and then life brought
forth.
2. In creation there was but a word, and thereupon
the work followed. In redemption there was doing
and dying, and this for redemption could be done by
none but God. God must come from heaven, God
must be made man, God must be made sin, God must
be made a curse, 2 Cor. v. 21, Gal. iii. 13.
3. In the creation God arrayed himself with majesty,
power, and other like properties fit for a great work.
In the work of redemption he put on weakness ; he
assumed a nature subject to infirmities, and the infir-
mities of that nature ; he did as David did when he
fought against Goliath ; he put off all armour, and took
his staff in his hand, and drew near to the Philistine,
1 Sam. xvii. 39, 40.
4. In the work of creation there was nothing to
withstand ; in the work of redemption there was justice
against mercy, wrath against pity ; death, and he that
had the power of death, was to be vanquished.
5. By creation, man was made after God's image,
like to him ; by redemption, man was made a member
of the same mystical body, whereof the Son of God is
the head.
6. By creation, man received a natural being ; by
reuemption, a spiritual.
7. By creation, man received a possibility to stand ;
by redemption, a certainty of standing, and impossi-
bility of falling.
8. By creation man was placed in an earthly para-
dise ; by redemption he is advanced to an heavenly
paradise.
Sec. 64. Of that humiliation, gratulation, and sub-
jection which the doctrine of redemption teacheth.
Though the work of redemption be glorious in the
kind thereof, yet it puts us in mind of such an estate
and condition as ministereth much matter of humili-
ation. The need that man hath of redemption sheweth
that he was a slave and a captive. This bondage was
the most woful estate that a creature could fall into.
Slaves are not their own, but they are altogether theirs
who hold them in slavery. Now, according to the
lord to whom they are in bondage, is their slavery
the greater. The lord over man as a sinner was
Satan, the cruellest tyrant that ever was. The work
which he imposeth upon his slaves is the basest and
most grievous that can be, even sin. The wages
which he giveth for it is not only death, but easeless
and endless torment in hell. Oh, what matter of
humiliation doth this administer !
But yet, in that we are redeemed, it gives just and
great ground of gratulation. This was it that made
Zacharias, being filled with the Holy Ghost, to sa,y,
' Blessed be the Lord God of Israel, for he hath visited
and redeemed his people,' Luke i. 67, 68. This made
also the apostle to say, ' Thanks be to God, which
giveth us the victory through our Lord Jesus Christ,'
1 Cor. XV. 57. Never was there like matter of thanks-
giving to the sons of men, whether we consider the
person that redeemed us, the means of working out
our redemption, or the benefits which we reap thereby.
This work of redemption doth justly and earnestly
call upon us to serve our Redeemer ' without fear, in
holiness and righteousness all the days of our life,'
Luke i. 74, 75. Having changed our master, we
must change our service ; the law of nature and na-
tions requireth as much. ' Ye are bought with a
price : therefore glorify God in your body and in your
spirit, which are God's,' 1 Cor. vi. 20.
Sec. 65. Of the loerfection of that redemption which
Christ hath ivrought.
The perfection of the foresaid redemption is hinted
in this word, aiMviav, eternal.
This epithet was attributed to salvation, Chap. v. 9,
Sec. 51. There the notation of the Greek word is set
down.
The eternity here meant hath especial respect to
the continual duration thereof without end. Yet also
it respecteth the time past ; so as it looks backwards
and forward. It implieth a virtue and efficacy from
the beginning of the world ; for Christ was a * Lamb
slain from the foundation of the world,' Rev. xiii. 8.
Christ himself is ' Alpha and Omega, the beginning
and the ending, which is, and which was, and which
is to come,' Rev. i. 8. That which is spoken of his
person may be applied to this work of redemption.
'21-t
GOUGE ON HEBREWS.
[Chap. IX.
This epithet, eternal, is here added to redemption,
in opposition to the legal purifications, which were
iiiomentarv and temporary. They had a date, and en-
dured no longer than to the time of reformation.
On this ground, by just and necessary consequence,
it followeth, that the redemption wrought by Christ
is absolutely perfect ; and that there is no need of
any other.
This being eternal, all that have been, all that shall
be redeemed, have been, and shall bo redeemed by it ;
and they who are redeemed by it need no other meang;
so as we may, we ought, wholly and only trust here-
unto.
There arc two particles added by our English in
the end of this verse, which are not in the Greek ;
namely these, for un. True it is, that the redemption
that Christ obtained was for us. He merited nothing
f<)r himself, as is proved Chap. ii. 19, Sec. 74. And
it hath also been proved that Christ did all for us.
See Chap. ii. 9, Sec. 83.
Sec. GG. Of the resolution o/Heb. ix. 11, 12.
In these two verses the truth of sundry legal types
is declared.
The types are of three sorts :
1. A principal person that observed the types.
2. The special place where the types were observed.
8. The main service wherein the chief type was
observed.
1. The person is here said to be the high priest.
The truth typified by him is described,
(1.) By his name, Christ.
(2.) By his actual exhibition, beitir/ come.
(3.) By the subject matter of his office, (food thinrfs.
These are amplified b}" their time, when they were
manifested, in this word to come.
1 . The place is distinguished into two parts :
(1.) The tabernacle. The truth tj^pified hereby was
Christ's body.
This is set out, 1. Comparatively', and that,
[1.] In the excellency, (greater.
[2.] In the efficacy of it, more perfect.
2. Negatively ; this is,
[1.] Propounded, in these words, not made icith hands.
[2.] Expounded, tiot of this huildinf).
(2.) The holy place. This typified heaven.
3. The service was, to enter into that holy place.
This is amplified,
(1.) By his manner of entering, by blood, set out,
[1.] Negatively, not the blood of goats and calves.
[2.] Affirmatively, his ou-n.
(2.) By the time of entering, once.
(8.) By the ground or cause of entering. This is,
fl.] Expressed in this word redemption.
[2.] Amplified,
1. By the time past, having obtained.
2. By the kind of redemption, eternal.
8, By the persons for whom, fur us.
Sec. 67. Of observations raised out of "Keh. ix. 11. 12.
I. The truth of legal types accomplished that which
the types could not. This is inferred from this par-
ticle of opposition hut. See Sec. 53.
II. Christ was prefigured by the high priest. This
is here expressed. See Sec. 53.
III. Christ is actually exhibited. This phrase,
being come, intends as much. See Sec. 53.
IV. Christ's priesthood was exercised about good
things. So they are styled. See Sec. 53.
V. The good things of Christ's priesthood were put ojf
beyond the time of the law. They were then to come.
See Sec. 54.
YI. The tabernacle typified Christ's body. This is
implied under the description of the tabernacle here
mentioned. See Sec. 55.
VII. Christ's body iuas of more xoorth than the taber-
nacle, and all things appertaining thereto. This is
intended under this word greater. See Sec. 55.
VIII. Christ's body perfected that ^ohich all the types
could not. In this respect it is here said to be more
perfect. See Sec. 55.
IX. Christ's body loas not the toorh of man. This
phrase, not made with hands, intends as much. See
Sec. 55.
X. Obscure phrases are to be explained. This phrase,
that is to say, imports as much. See Sec. 55.
XL Chrid's body was not begotten as other bodies.
In this respect it is said to be, not of this building.
See Sec. 55.
XII. Christ the true priest useth not the bloody of
beasts. Under these two kinds, goats and calves, all
sorts of beasts which are ofi'ered up for sacrifice, are
comprised, which being denied, all others also are
denied. See Sec. 5G.
XIII. Heaven tvas typified by the most holy place.
For by this title, holy place, heaven is here meant.
See Sec. 5G.
XIV. Christ our high priest entered into heaven.
He is here said to enter into that holy place, which is
heaven. See Sec. 5G.
XV. Christ ehtered into heaven by blood.
XVI. The blood by which Christ entered into heaven
?ras- his oivn. These two are expressed under this
phrase, by his own blood. See Sees. 5G, 57.
XVII. Christ entered into heaven once only. This
particle once is thus to be taken exclusively. See
Sec. GO.
XVIII. Christ purchased redemption. This is in-
tended under this phrase, obtained redemption. See
Sec. 01.
XIX. Christ purchased redemption before he as-
cended into heaven. This phrase, having obtained,
implieth time past. See Sec. Gl.
XX. The redemption which Christ purchased was
eternal. So it is here styled. See Sec. 65.
XXI. Christ purchased redemp)tion for us. This
hath our English here inserted.
Ver. 13, 1?.]
GOUGE ON HEBREWS.
2i5
Sec. 68. Of drawing an argument from a thing
knoicn.
Ver. 13. For if the blood of bulls and of goats, and
the ashes of an heifer sprinkling the unclean, sanctifieth
to the purifying of the flesh ;
14. How much more shall the blood of Christ, u-ho,
through the eternal Spirit, offered himself without spot
to God, purge your conscience from dead works, to se7ve
the living God.
These two verses are a proof of the perfection of
that which Christ, the truth of the legal types, per-
formed. The first particle in our English being ya^,
a causal conjunction, giveth evidence hereof. It hath
in special reference to the last clause of the former
verse, namely, to that eternal redemption which Christ
obtained by his own blood.
The argument is drawn a minori, from the less,
namely, from the external virtue of legal sacrifices.
It is set down in a connex, or conditional proposition,
thus :
If the blood of beasts did cleanse according to the
flesh, much more doth Christ's blood cleanse accord-
ing to the conscience.
The Hebrews well knew that such as were legally
unclean, by the rites ordained under the law were
made clean again ; therefore he useth this kind of
argument, having to deal with them that were well
acquainted with the legal rites.
Hereby, the apostle giveth us to understand, that
arguments taken from such things as they with whom
we have to do are well acquainted with, are of greatest
force to convince them. Thus much is intended under
this phrase, ' I speak to them that know the law,'
Rom. vii. 1 ; and this, ' do you not hear the law ? '
Gal. iv. 21.
It is in this respect an especial point of prudence
to observe, wherein they with whom we deal are most
skilful ; and answerably to seek to convince them by
such things as they best understand, and which they
cannot gainsay. See Chap. xiii. 11, Sec. 126.
That which hath been delivered about parables, may
be applied to other arguments. See Chap. vi. 7,
Sec. 45.
Sec. 69. Of the efficacy of such means as God
ordains.
The argument drawn from legal cleansing is laid
down as a granted principle ; as if he had positively
said, ' the blood of bulls, under the law, sanctifieth to
the purifying of the flesh.'
There are two particular instances of legal purging,
which are blood and water.
The former is plainly expressed.
The latter is implied under this phrase, the ashes of
an heifer.
The former hath an especial reference to the priest's
going into the most holy place on the solemn annual
day of expiation. Lev. xvi. 14, 15 ; yet the blood of
all other sacrifices enjoined in the law are synecdochi-
cally comprised under the same, for they all had such
a virtue as is here set down, to the purifying of the flesh.
It hath been shewed that the blood of those sacri-
fices typified the blood of Christ, and that blood was
necessary for the expiation of sin. See ver. 7, Sec. 43.
Under this title, rauouv, bidls, the same kind of
sacrifice is meant that was intended under the word
iiMyuv, calves, ver. 12, Sec. 56 ; for it was a young
bullock. Lev. xvi. 3, whose blood was carried into the
most holy place. The apostle calleth it a calf (as the
LXX did before him) because it was young, of the
first year ; and a bull, because it was of the male kind.
Thus is this kind of sacrifice oft expressed under this
title, as Ps. 1. 13, Heb. x. 4.
These and other like sacrifices were of brute beasts ;
yet had they a kind of virtue in them, as the apostle
here setteth down. Even this virtue they could not
have of and by themselves ; for there is no more
natural virtue in the blood of bulls and goats, than in
the blood of horses and swine. Eut God made choice
of these and other like creatures for that kind of
cleansing, and to typify the blood of Christ ; and
thereupon they had the foresaid efficacy, for anything
is of force to that whereunto God ordains it. This
might further be exemplified in all other legal rites,
and in all the means which by God's appointment
were used for working miracles ; as the rod wherewith
Moses struck the sea and the rock, Exod. xiv. 16,
and xvii. 5.
All power and virtue is in God. He is the primary
fountain of all, he sends it forth as it pleaseth him ;
what he willeth to be done by such and such means
shall be so done.
On this ground we onght carefully to observe what
means God hath sanctific d for the f tfecting of any-
thing, and carefully use the same ; and not suffer any
seeming meanness in the means to weaken our faith
in the effecting of that for which God hath appointed
the means. This was Naaman's fault ; and if he had
not been better persuaded by his servants, he might
have returned as foul a leper as he came, 2 Kings v.
11, 13. We ought to lift up our eyes to God, and
consider his power, and wisdom, and goodness, and
subject ourselves to his ordinance, and not reason
against the same.
This may fitly be applied to the ordinances which
God hath sanctified under the gospel, as to reading
and preaching the word, to catechising, to administer-
ing the sacraments, to prayer and thanksgiving, and
other Christian ordinances.
Hereof see more Chap ii. 4, Sec. 28.
Sec. 70. Of purifying water.
The other means joined with blood for purifying the
flesh is thus set down, and the ashes (cvroSof) of an
heifer. This hath reference to that type of a red cow^
which is distinctly set down Num. xix. 2, &c.
210
GOUGE ON HEBREWS.
[Chap. IX.
Coucerning that type, sundry special points are ob-
servable.
1. It was an heifer. In Greek the title bd/MaXic,
jitvcnca, trausiaicd Itcifii, is derived from a verb, 5a/x«w,
tloiiio, that siguilieth to lame ; for such an heifer was
one of the tame creatures which men use. It here
hinteth the kind, the sex, and the age of the beast.
1. The kind was of the herd, or greater sort of
cuttle, for it was appointed to a very solemn use.
2. The sex was the female, and that in two respects.
(1.) The female is the most useful in regard of
the fruitfulness, that it breedeth calves and giveth
milk.
(2.) Females as well as males wore solemn sacri-
fices, to shew that male and female are all one in
Christ, Gal. iii. 28.
(3.) The age was but young, for an heifer is so
called before it hath a calf; so as it was betwixt a
young calf and an old cow, it was oli'ered up in the
prime age.
2. The colour of it was red, Num. xix. 2. Red
heifers are counted the strongest, and such as give the
best milk. Besides, red is a blood}- colour, and it
typified the red apparel of Christ being sprinkled with
blood, Isa. Ixiii. 2, Rev. xix. 13.
8. It was without spot, to set out the purity of
Christ.
4. Yoke never came upon it. Thus it typified
Christ's freedom from all subjection to others, iu him-
self, and iu that right that belonged unto him. Mat.
xvii. 2G. All the subjection that he yielded to others
was merely voluntary, Philip, ii. 7, John x. lb.
5. This heifor was to be slain, and that * without
the camp.' Tliis typified Christ's death without the
gate of the city, Heb. xiii. 12.
G. The blood of this heifer must be sprinkled seven
times. This typified the application of Christ's blood
from time to time, so long as there was need ; for
seven is a number of perfection. And this was to be
done ' before the tabernacle of the congregation,' tbat
is, the church of God, Num. xix. 4.
7. The heifer must be burnt, to set out the fire of
God's wrath which Christ endured.
8. The skin, flesh, blood, and dung must be all
buiTit, Num. ix. 5, To shew that Christ suilered in
the whole man, and tbat in his sufi'ering, great re-
proach, as dung, was cast upon him.
9. Cedar wood, and hyssop, and scarlet, was cast
into the midst of the burning of the heifer. These
were means of sprinkling the blood; so as the means
used for njiplying Christ's blood unto ourselves are
sanctified by the passion of Christ.
10. The a.shes of the said heifer were to be 'gathered
up ' and laid in a clean place. The gathering of ashes
intended the continuance of the merit of Christ's
.sacrifice.
Tlie laung them np in a clean place prefigured the
church of God, which Christ hath cleaused by his
blood. This circumstance, ' without the camp,' may
here intend the church of the Gentiles.
11. With these ashes running water must be mixed,
which was called * a water of separation,' in that it
was for those who by any uncleanuess were separated
from the congregation; but being sprinkled with this
water, he was puritied, and so again admitted to the
congregation. Therefore it is also styled, * a purifica-
tion for sin,' Num. xix. 0.
Thus the word «s/te.s here in the text is synecdochi-
cally put for the water also, with which it was mixed
and made a purifying water, and giveth endence that
God atlbrdeth to his church means of cleansing such
as are unclean. Though he that is washed needeth
not to be washed all over again, yet he needeth to
wash his feet, John xiii. 10.
Though he need not another regeneration, yet he
needeth daily a renewing of his repentance. For this
end, as God appointed sundry sacrifices, washings, and
sprinkhngs under the law; so huth he ordained the
ministry of the word, administration of the sacraments,
and other ordinances under the gospel.
All these are conscionably to be used according to
our continual need thereof.
Sec. 71. Of several occasions of sprinkling blood and
water under the law.
The manner of using the foresaid blood and water of
ashes was by sprinkling them.
Under the law on sundry' occasions they sprinkled
blood, and they sprinkled water also.
1 . At the passovcr, they sprinkled blood upon their
door posts, Exod. xii. 7. This was an express type of
the benefit of Christ's blood, applied by faith, where-
by believers are preserved from that common destruc-
tion that falls upon all others.
2. At making of the covenant blood was sprinkled
on the people, Exod. xxiv. 8, to shew that by Christ's
blood we have a right to the covenant of grace.
3. On the annual day of reconciliation, blood was
sprinkled on the mcrcj'-seat, to shew that by the satis-
faction which through Christ's blood is made for our
sins, God comes to be merciful unto us, Lev. xvi. 14,
15.
4. Blood was sprinkled at the consecrating of
priests, to shew that even the ministers of God's holy
ordinances here need to be cleansed from sin, Exod.
xxix. IG. Water of purifying was to the like purpose
sprinkled upon the Levites, Num. viii. 7.
5. Wlicn any had sinned, whether priest, or whole
congregation, or ruler, or any particular person, blood
was sprinkled to make an atonement for them. Lev.
iv. G, 17, itc.
G. At the cleansing of any unclean person, blood
was sprinkled, Lev. xiv. 7, which declared that it is
Chrisfs blood that cleanseth from all spiritual un-
cleanness.
7. Such as on any occasion touched a dead corpse
Ver. 13, U.]'
GOUGE OX HEBREWS.
247
were to be sprinkled with purifying water, Num. xix,
13.
Sec. 72. Of ajjphjing Christ's blood, intended by
sprinkling.
The foresaid sprinkling of blood and water under
the law, intended a spiritual application of the blood
of Christ to the souls of men. In this mystical sense
do both prophets and apostles use this metaphor of
sprinkling!; where it is said, ' He shall sprinkle many
nations,' Isa. Hi. 15, the meaning is, that Christ by
his Spirit would so- apply to the Gentiles his merits,
as they should be persuaded to trust in Christ. To
like purpose saith God by another prophet, ' I will
sprinkle clean water upon you,' Ezek. xxxvi. 25. Fre-
quently doth this our apostle in the mystical sense
use this word, as Chap. x. 22, and xii. 24. So 1 Peter
i. 2.
By this mystical sprinkling, or applying Christ's
blood, all the benefit thereof redounds to us. It is as
laying a plaster to a sore, as drinking a wholesome
potion, as swallowing good pills, as eating and drink-
ing meats and drinks, as putting on a garment. The
benefit of all these ariseth from the fit application of
them ; even so it is in the application of the blood of
Christ.
Quest. How is this blood sprinkled upon our souls?
Ans. Two ways. 1. By the Spirit of God, 1 Cor.
vi. 11, which inwardly persuades the soul of a right
it hath to Christ, and to all that he hath done and
endured for man's redemption.
2. By faith, Acts xv. 9. This moves us to rest upon
Christ for a particular benefit to ourselves of his obe-
dience unto death. On this ground the apostle gives
this exhortation, ' Let us draw near with a true heart,
in full assurance of faith, having our hearts sprinkled
from an evil conscience,' and Heb. x. 22.
The ordinances which God hath sanctified unto his
church, are especial means of conveying God's Spirit
unto us; which Spirit in and by those means worketh
and increaseth faith. Wherefore, as we desire to be
sprinkled as aforesaid, and to partake of the benefit
of that sprinkling, our care must be, conscionably to
attend upon those ordinances.
Sec. 73. Of Christ's justifying and sanctifying per-
sons.
The apostle referreth this sprinkling both to blood
and to ashes also; meaning by ashes the purifying
water, which was made of the ashes of the heifer, and
of running water, Num. xix. 17. Hereby was typified
that by Christ we are both justified and sanctified; for
blood pointeth at our justification, water at our sancti-
fication: 'justified by his blood,' saith the apostle,
Rom. V. 9. And again, ' Christ gave himself for the
church, that he might sanctify and cleanse it with the
washing of water,' Eph. v. 26. In this sense is this
phrase, * the washing of regeneration,' used, Titus
iii. 5. See Domest. Duties, treat, i., on Eph. v. 26,
sec. 89.
There is in the obedience of Christ, whether active
or passive, both a merit and a virtue.
By the merit, divine justice is satisfied, wrath
pacified, and favoured procured. Thus is a sinner
justified by the virtue of what Christ did and endured.
There is also infused into us a kind of conformity to
Christ, whereby we are brought to die to sin, which is
mortification, as he died for sin; and to live in holi-
ness and righteousness, which is vivification, as Christ
being dead, and raised, liveth unto God, Rom. vi.
9, &c.
In the spiritual application, sprinkling with blood
and sprinkling with water are never severed. He that
is justified is also sanctified. This latter is the fruit
of the former.
Our justification is upon that which Christ himself
had done and endured, even out of us. It is made
ours by imputation.
Our sanctification is wrought in us and upon us by
the Spirit of God, so as we may the more sensibly
discern the working thereof. Yet upon evidence of
our sanctification, we may assuredly infer our justifi-
cation; and from the concurrence of them both, rest
upon eternal salvation.
Sec. 74. Of things unclean.
The persons that under the law were cleansed, are
here said to be, Tti/ioivM^ihovg, unclean. The word
used by the apostle is derived from an adjective, xomg,
that signifieth common, Acts ii. 44, and iv. 32, and
also it s\gm.^(i\h. polluted or unclean, Mark vii. 2; so
it is expounded Acts x. 14. Thence a verb, xolvou,
which properly signifieth to make common, or to call
common, Acts x. 15. But it is oft used in the New
Testament, to defile, OYjwllute, Mat. xv. 11, Acts xxi. 28,
From thence this participle here translated unclean.
The ground of this phrase is this. The Jews were
a select people, and by God's call distinguished from
all other nations. Ordinances of piety and religion
were proper unto them. What was common to others,
was in that respect accounted polluted. All the Gen-
tiles were counted a common and a polluted people.
Such creatures as were forbidden unto them, though
they were wholesome and common to the Gentiles,
yet counted unclean. Acts xi. 8. In regard of this
privilege, the superstitious Jews accounted all rites
and customs, which were not agreeable to the traditions
of their elders, to be common or unclean, Mark vii. 2.
Concerning the thing itself, sius most properly make
men unclean, and they both original and actual. That
original sin made a child unclean is evident by the
sacrament of circumcision, which was performed when
a child was but eight days old. Gen. xvii, 12. Here-
upon all uncircumcised persons were excluded from
the passover, Exod. xii. 48, and from all other sacred
ordinances, Ezek. xliv. 7.
248
GOUGE ON HEBREWS.
[Chap. IX.
That actual sius also made men unclean, is evident
by the prescription of means for cleansing the priest,
the congrej,'atiou, a ruler and a ])arUcular person from
their sin, Num. iv. 3, 13, 22, 27.
There were also sundry other things under the law
which made men unclean, though simply in themselves
not sinful. Hereof see Chap. i. 3, Sec. 28.
By this it is evident that such as are unclean may
be made clean. The instances before given prove the
point concerning legal uncleanness. Couccining spi-
ritual uncleanncss, it is said that the blood of Christ
cleanseth from all sin, 1 John i. 7.
1. This giveth an instance of the free grace and
rich mercy of God to poor sinners.
2. This is a strong motive to stir us up to believe
in Christ, and to repent of our sius, Isa. i. 16; Ezek.
xxxiii. 11 ; 2 Cor. vii. 1.
Sec. 75. Of sanctifijiiui to the purifijinrf of the ffrsh.
The cleansing of things unclean is expressed under
this word dyid^si, sanclijielh. Of the notation of the
Greek word hei'e used, and of the divers acceptions
thereof, see Chap. ii. 11, Sec. 101. Here it is to be
taken legally, in opposition to legal uncleanness, and
iniplieth such a cleansing from that uncleanness as
made them fit to approach to the holy places, and to
observe the holy ordinances of God, from which their
uncleanness kept them.
This act of sanctifying having reference to the blood
and ashes before mentioned, giveth proof that God's
ordinances are effectual to that whereunto he appointed
them. Hereof see more. Sec. G9. There the point
was considered in reference to the meanness of the
means ; here in reference to the efficacy of that
which God appoints.
We may from hence infer, that if thei-e be any fail-
ing in any means that God hath appointed to any end,
that failing ariseth not from the means, but from his
carelessness and negligence that useth not the means
in that manner as is prescribed.
That the fore- mentioned efficacj' of legal rites should
not be too far extended, the apostle addeth this re-
straint or limitation, to the j^'irifyimj of the flesh. The
Greek word zaJa^orjj;, translated purifyinfj, is a sub-
stantive, and here only in the New Testament used.
There is another substantive, ■/.aduBictj.lg, of the same
signification, and derived from the same root, more fre-
quently used. It is translated cleansing, Mark i. 44,
Luke V. 14; j^urging, Ueh. i. 3, 2 Pet. i. 9; and jj;///-
fyiiifj, Luke ii. 22, John ii. 6, and iii. 25. See Chap,
i. 3, Sec. 27.
By tlie fii'sh is here meant the outwardfman. Puri-
fying of the flesh is opposed to purging of the con-
science, ver. 14. Flesh and spirit are oft distinguished,
2 Cor. vii. 1; yea, and opposed, Gal. iii. 3. In effect
this purifying of the flesh intendeth no more than car-
nal purifying ; for ordinances of the flesh are trans-
lated carnal ordinances. By this restraint and limita-
tion it is intended that legal rites could only cleanse
externally; hereof see more, ver. 10, Sec. 50.
Sec. 70. Of the difference hetwixt the ti/pe and truth.
The main point proved is in the 14th verse, which
is inferred as a consequence of that which went before,
in this phrase, rroauj ad'/J.ov, hoto much more? which
implieth, that there is no comparison betwixt the type
and truth. It is an indefinite interrogation, which
sets down no limits. The truth doth infinitely exceed
and surpass the type ; more than the natural face of
a man doth exceed the figure, image, and resemblance
thereof in water, in a picture, or in a looking-glass.
1. The truth is spiritual, celestial, and divine; the
type carnal, earthy, human.
2. The truth hath virtue originally in itself. ' The
Son hath life in itself.' The types can do no more
than what they are appointed to do.
3. The truth doth actually and to the full perform
what the type did only shew was to be performed, but
cquld not perform it of itself.
Have not we Christians hereupon just cause to have
the truth exhibited to us in far higher account than
the Jews had the types aflbrded to them ? Should not
we much more diligently seek to be cleansed in our
souls by Christ's blood, than they sought to be cleansed
by the blood of beasts to the purifying of the flesh '?
Have not we stronger ground of confidence for quiet-
ing our consciences, than they had for quieting theirs?
Seriously think on this matter of inference, hoiv much
more.
Of the blood of Christ, and of the infinite value
thereof, see ver. 12, Sec. 57.
Sec. 77. Of Christ's eternal Spirit.
The ground of that value and virtue which ariseth
from the blood of Christ is thus expressed, uho throiiyh
the eternal Spirit offered himself.
Here are two principal causes set down :
1. The efficient, the eternal Spirit.
2. The matter or thing offered, himself.
By eternal Spirit is here meant the divine nature of
Christ. As God, he offered up his human nature.
Obj. Christ denieth himself to be a spirit, Luke
xxiv. 37, 39.
Ans. 1. Christ speaketh according to their imagina-
tion ; for they conceived him to be a ghost.
2. He denieth his body to be a spirit, and there-
upon bids them ' handle' him, and ' behold his hands
and feet ; for a spirit hath not flesh and bones.' But
here the word spirit is used in regard of the divine
nature of Christ, which is of a spiritual substance.
For God is a Spirit, John iv. 24 ; and the Spirit is
called eternal, because it is without beginning, as Christ
in his divine nature is.
That the divine nature of Christ is here meant, is
evident by this act of oflering him; for what other
spirit could ofler Christ ?
Ver. 13, 14.]
GOUGE ON HEBREWS.
249
1. Not the spirit of man ; for,
(1.) That is polluted.
(2.) Christ was offered for that.
(3.) That is not eternal.
2. Not an angelical spirit. This action of offering
Christ is too transcendent for a created spirit. Angels
are neither fit nor worthy to offer such a sacrifice as
Christ ; nor are they properly eternal.
3. Not the soul of Christ himself; for that is part
of the sacrifice which was offered up. ' Thou shalt
make his soul an offering for sin,' Isa. liii. 10. This
spirit or soul of Christ was made in time, and cannot
properly be called eternal.
4. Not the Father himself, the first person in trinity.
Indeed the Father, in regard of his nature, is an eternal
Spirit ; but to him was this sacrifice offered ; therefore
he did not offer it. He that offered is distinct from
him to whom the offering was made.
5. Not the Holy Ghost, the third person in sacred
trinity, who though in regard of his proceeding from
the Father and the Son he be styled a Spirit, and in
his nature he be an eternal Spirit ; yet he hath not
this function of a priest to offer sacrifice to God, and
to make satisfaction for sin.
I will not put into this catalogue the spirit of
beasts or devils. For it is blasphemy to have any con-
ceit of their doing that which is attributed to this spirit.
It remaineth that no other spirit can be meant by
this eternal spirit than the deity of Christ, to which
this title spirit is oft attributed, as John vi. 63, Rom.
i. 4, 1 Tim. iii. 16, 1 Pet. iii. 18, 1 Cor. xv. 45.
This title is here used to set out Christ's divine nature.
1. By way of distinction from his human nature,
which was true flesh, weak and frail flesh, flesh created
in time. Observe most of the places before quoted,
and you shall find the word spirit opposed to Christ's
human nature, and that under this title, flesh.
2. To shew the ground of the effectual operation of
Christ's oflering himself.
This description of Christ's divine nature doth con-
firm sundry great mysteries of our Christian faith,
namely these :
1. Christ is true God.
2. He is God eternal.
8. He is of a spiritual substance.
4. He is a distinct person.
5. He is God and man.
This description of Christ is here set down to meet
with an objection that might be made against that
difference which the apostle had put betwixt the blood
of legal sacrifices, and the blood of Christ, for it might
be objected that Christ's blood was a material, exter-
nal, carnal thing. How then could it have such spiritual
vigour above other blood '?
Ans. Because it was the blood of him that is an
eternal Spirit, and offered up by that eternal Spirit. So
as his blood was effectual, not simply as it was material
blood, but as offered by the eternal Spirit whose blood
it was. In this case I may say, ' It is the spirit that
quickeneth, the flesh profiteth nothing,' John vi. 63.
This description of Christ teacheth us to ' worship
him in spirit and truth,' John iv. 24 ; to offer up
spiritual sacrifices unto him, and with the spiritual eye
of faith to look on him, Heb. xi. 27.
Of this epithet eternal, see Sec. 65.
Of eternity attributed to Christ, see Chap. i. 10,
Sec. 129, 145, and Chap. ii. 16, Sec. 160.
Much comfort and courage may believers receive
against their spiritual enemies, that Christ their head and
Lord is an eternal Spirit. Hereof see more in The Whole
Armour oj God, Ephes. vi. 12, treat, i. part iii. sec. 27.
Among other arguments against Arius's heresy con-
cerning Christ's being a God made in time, this de-
scription of Christ's deity is one special one.
This also confirms that which hath been noted of
eternal salvation. Chap. v. 9, Sec. 51 ; and of eternal re-
demption. Chap. ix. 12, Sec. 65. For Christ our priest
being an eternal Spirit, he can provide for, preserve,
deliver, and save eternally. From an eternal Spirit pro-
ceedeth an eternal efficacy. This is the reason why that
blood which was shed in time freeth from eternal dam-
nation, because it was offered by an eternal Spirit.
Sec. 78. Of Christ a priest in luth natures.
A special act attributed to the foresaid eternal
Spirit is thus expressed, offered himself.
The word offer, in reference to a sacrifice, is proper
to a priestly function. See Chap. v. 1, Sec. 6.
The sacrifice offered is said to be himself, which
compriseth both natures of Christ, see ver. 12, See.
57. So as Christ was priest in both his natures, in
his divine as well as in his human. This is further
evident, 1, by the order after which Christ was a
priest, chap. vii. 3 ; 2, by the difference which is made
betwixt him and other priests, chap. vii. 27, 28 ; 3,
by that divine relation which is manifested between
him and his Father as he was priest, chap. v. 5 ; 4,
by the applying of the blood which he shed as priest
unto God, Acts xx. 28.
In this respect is he justly styled, not only an high
priest, but also ' a great high priest,' Chap. iv. 14.
Ohj. Christ as God is equal to his Father ; but as
priest is inferior, therefore he would not be priest as
God.
Ans. 1. We must distinguish betwixt the natures of
Christ and his person. Christ in his divine nature
was equal with the Father; but in his person, consisting
of God-man, Ssav^pwroc, he may be said to be inferior.
As God-man, he difiers from God and man in the
extremes, in extremis, being greater than man and
less than God.
2. We must distinguish betwixt the natures and office
of Christ. The same person which in nature is equal
to another, may in office be inferior to him.
The office of Christ, namely, his priesthood, is a
work of his person. The beginuiag of this or that
2oO
GOUGE ON HEBREWS.
[Chap. IX.
work is of the nature, us to sufler is a work of the
human nature, to merit [byj that suffering is a work of
the divine nature.
This is a most sovereign ground of much comfort
and confideucc. Our sins have made us bound to
infinite justice, and brought us under infinite wrath.
What hope could we now have, if we had not such a
priest, and such a surety as is both God and man ?
But now there is assurance of full redemption and
eternal salvation by this priest God-man.
Our adversaries hereupon charge us with Arianism,
but we need not regard their slander. The point is
orthodox, weighty, necessary to be known and to be
believed. See more hereof Chap, ii 17, Sec. 172.
Sec. 79. Of Christ uilUnfihj offerinri himself a ransom.
This word ojeird, having relation to the thing
offered, himseJJ, implieth a free act on Christ's part.
He was not forced to what he sufi'ered, but he did it
voluntarily of himself, even as they who willingly
offered themselves to war. Judges v. G, 9. In this
respect it is said, that Christ 'loved the church, and
gavii himself for it,' Eph. v. 25.
These two words, love, gave, imply the fi'eeness of
what he did.
Of this point thus saith Christ himself, ' No man
taketh my life from me, but I lay it down of myself,'
John X. 18.
Christ is ' the Prince of life,' Acts iii, 15, and hath
an absolute power over it : 'I have power,' saith he,
' to lay it down, and have power to take it again,'
John X. 18.
This doth much amplify the gift. The more free a
gift is, the more excellent it is. * God himself loveth
a cheerful giver,' 2 Cor. ix. 7.
See more hereof in Domcst. Duties, treat, i. on
Eph. V. 25, sec. 29.
Christ did the more willingly offer himself, because
he made himself a ransom, even the price of our
redemption, which the word offered implieth, for it
properly signifieth to hrinrf to. He brought himself to
God for us to redeem us. His death was in this
respect an oblation.
Herein lieth a main difference betwixt the death of
Christ and the death cf others : others by their death
pay their own debt, but Christ by his paid the debt
of others. As there was a difference betwixt the
death of beasts slain in the tabernacle or temple, and
in the slaughter-house, and betwixt bread eaten at the
Lord's table and our own table, so in this case.
Ol'j. The apostle implieth that he may be oflered
up, Philip, ii. 17.
A71S. The word oWsdofMai, lihor, used by the apostle,
signifieth to fiour out. So much our English trans-
lation notes in the margin. It may have reference to
the drink-offering under the law, Num. xv. 7, which was
poured out. When a man is slain, his blood is as it
were poured out. Thus in general it may be taken for
giving his life, and accounted an offering because it
was for others ; but not as Christ's was, a ransom,
or price, but to seal and confirm that truth which he
had preached, and to make himself a pattern of stand-
ing to the truth unto blood.
There being so ga'eat a difference betwixt Christ's
blood and the blood of others, let us take heed of mix-
ing any other blood with Christ's blood, lest we bring
death hereunto, as 2 Kings iv. 39, 40.
Sec. 80. Of Christ's puritij.
To the foresaid excellent oblation, which was Christ
himself, the apostle addeth this epithet, without spot.
This is the interpretation of one Greek word, a/z.£o,a6;,
but a compound one. The simple noun, /mm/moc, sig-
nifieth a spot or bleuiish, 2 Peter ii. 13. The preposi-
tion a, with which it is compounded, is privative, and
thus fitly translated u-ithout spot. There is a rose of
Jerusalem which is milk-white, and called by the
Greek name here set down, uimm/jlov, amomum.
Another notation also of the name is given, namely,
that it is so faultless as Momus himself cannot find
fault with it. Momus was one that carped at every-
thing which another did ; so as that which Momus
could not carp at must needs be without blame.
This word hath reference, in this place, to the
sacrifices under the law, which were to be without
blemish, as is particularly noted of the paschal lamb.
Exodus xii. 5.
This sctteth forth the perfect purity of Christ, as
he was a sacrifice for us. Hereof see more Chap,
iv. 15, Sec. 91, and Chap. vii. 27, Sec. 109.
Sec. 81. Of Christ's offerinri to God.
The person to whom the foresaid excellent sacrifice
was offered is here said to be God. This title God
may be taken essentially or personally.
Essentially, it sctteth out the divine nature, and
compriseth under it the whole Trinity ; and thus it
may here be taken without any incongruity.
Obj. Then God oflered himself to himself, and was
a priest to himself.
Ans. We must distinguish betwixt the natures of
Christ and his person. This person consists of two
natures, God and man. Thus the person, as he may
offer his human nature, so ho may offer it to the
divine. The person is the ofierer, the human nature
the thing oflered ; the divine, he to whom it is oflered.
Personally ; the title God m&y here have rcfereuce
to the first person, who is styled, ' The God of our
Lord Jesus Christ,' Eph. i. 17. And thus the Son
of God oflered himself to God the Father.
In substance, there is no diflerence betwixt these
two acceptions. To God himself the great sacrifice
for our sins was oflered up. This was prefigured by
types. The first ofleriug that we read of was unto
the Lord Jehovah, Gen. iv. 3 ; the first altar that was
built after the flood was built to the same Lord, Gen.
Ver. 13, U.]
GOUGE ON HEBREWS.
251
viii. 20 ; so the first that Abraham built, Gen. xii. 7.
This is expressly commanded, Deut. xxvii. 6. Where
mention is made in the New Testament of the sacrifice
of Christ, there also, for the most part, mention is
made of God, to whom it was ofi'ered, Eph. v. 2.
This sacrifice was for sin ; but sin is committed
against God ; thereby his will is transgressed, his law
violated, his majesty oflended, his wrath provoked.
To him therefore must the atonement be made. Till
his justice be satisfied, his wrath pacified, his favour
procured, no peace can be brought to the conscience.
This manifesteth a difierence betwixt the sacrifice
of Christians and the sacrifices of the Gentiles : ' The
things which the Gentiles sacrifice, they sacrifice to
devils, and not to God,' 1 Cor. x. 20. They by their
sacrifices sought to pacify him, who would never be
pacified, but rather take advantages against them, and
that by the things which they ofiered. Though we
were in bondage to Satan, yet Christ saw it not fit to
pacify him. He by his power was able to vanquish
him, and so he did, Heb. ii. 14.
2. This doth further commend the excellency of
Christ's sacrifice, and sets out the worth of it, in that
it was fit to be presented to God. It satisfied God's
justice, it pacified God's wrath, it was a sweet-smelling
savour to God, Eph. v. 2.
Obj. 1. The Lord 'smelled a sweet savour' of Noah's
sacrifice. Gen. viii. 21.
A lis. This efi"ect was not in regard of that sacrifice
itself, but in regard of the truth which it typified. It
is said of Abel, to whose sacrifice God ' had respect,'
Gen. iv. 4, that ' by faith he ofiered unto God a more
excellent sacrifice than Cain.' Now his faith had
respect unto Jesus Christ.
Obj. 2. God is well pleased with the spiritual sacri-
fices of Christians, Heb. xiii. 16; Rom. xii. 1 ; Philip,
iv. 18.
A71S. That which makes them pleasing to God is
the mediation of Christ, which is that incense that is
mixed with the prayers of saints, Rev. viii. 3, 4.
3. Christ ofiering himself to God is a strong prop
to our faith, for thereby it is evident that atonement
is made betwixt God and us. Whom, then, need we
fear ? If God accept us, who shall be against us ?
Though death, hell, devil, and all were vanquished, if
God were not satisfied, our conscience could not be
pacified. God could have other instruments and
means of tormenting us ; but God being satisfied,
none can hurt us, Rom. viii. 33. Hence is it that
'the peace of God' is said to 'pass all understanding,'
Philip, iv. 7.
Sec. 82. Of Chrisfs purcjing blood.
The effect and virtue of Christ's ofi'ering is answer-
able to the excellency thereof, set out in these words,
purge your conscience from dead works.
The word ■/.udaonT, here translated purge, cometh
from the same root that that noun did, which, with a
verb added to it, yca&ocoiG/j^bv 'n-oiricra/Msvos, we translate
having purged, Chap. i. 3, Sec. 27. It implieth a
taking away of filth, and making foul things clean.
It is applied to cleansing of things corporal, Luke
xi. 39, and to legal purgations, ver. 22, and to inward
spiritual things ; and that as an act on God's part,
John XV. 2 ; and as an act of man in relation to his
endeavour, 2 Cor. vii. 1 ; James iv. 8.
Here it is meant of a spiritual purging from sin.
This is evident,
1. By the opposition that is here made to the
purifying of the flesh, ver. 13.
2. By the subject here said to be purged, which is
the conscience.
Here, then, we are given to understand three points :
1. The blood of Christ is of a purging nature.
2. That purging virtue reacheth to the soul.
3. The soul is cleansed from sin.
These three may be summoned ' up in this one pro-
position :
By Christ's blood man's soul is cleansed from sin.
This is set out by other metaphors, as washing and
making white. Rev. vii. 14. This phrase, having our
hearts sprinkled from an evil conscience, intends as much,
Heb. X. 22 ; but most expressly this, ' The blood of
Christ cleanseth from all sin,' 1 John i. 7.
1. This effect of purging, as here taken, pre-sup-
poseth such uncleanness as defileth the soul, and in
that respect ministereth matter of much humiliation ;
for if the leper under the law, by reason of his legal
uncleanness, were to cry. Unclean, Unclean, Lev.
xiii. 45, how much more ought we, in regard of our
spiritual uncleanness ? If they were not quiet till
they were cleansed, how can we rest with our sinful
pollutions in us ?
2. The foresaid effect of purging, attributed to
Christ's blood, ministereth matter of consolation ; for
it giveth proof of that, there is a fountain opened to
the people of God for sin and for uncleanness, Zech.
xiii. 1. On this ground it may be said, ' Comfort ye,
comfort ye my people,' Isa. xl. 1, 2.
3. This should stir us up to come to this fountain,
and to strive so to enter into it as we may be cleansed
thereby ; as the Jews did at the pool of Bethesda,
John V. 2-4. It is not in this case as it was there,
that only one should be healed at a time, even he that
first stepped in ; but Christ inviteth all, of all sorts,
to come to him. Mat. xi. 28. Let us therefore every
one go to Jesus as the leper did, and say, ' Lord, if
thou wilt, thou canst make me clean,' Mat. viii. 2 ;
yea, let us join together, as the ten lepers did, and in
faith expect to be cleansed, Luke xvii. 12, &c. Had
we such sense of our spiritual leprosy, and such faith
in Christ's power and goodness, as they had, we should
as readily and earnestly seek to Christ as they did ;
and finding ourselves cleansed, should as willingly and
' Qu. ' summed ' '? — Ed.
252
GOUGE ON HEBREWS.
[Chap. IX,
joyfull}- return to glorify God as the Samaritan that
was amongst them diJ, Luke xvii. 15, 16.
Sec. 83. Of conscience in reference to sin.
That which is purged as aforesaid is the conscience.
Of conscience in general, and of an evil and good
conscience, see Chap. xiii. 18, Sec. 155.
Conscience is here synecdochicully put for the whole
soul of man. And it is here the rather expressed,
hecause,
1. Sin most seizeth on the conscience.
2. The conscience is most afl'ected with the pardon
of sin.
That sin most seizeth on the conscience is eyident
by that terror of conscience which seized upon Adam
and Eve after they had sinned ; for it made them
ashamed of themselves and afraid of God, Gen. iii.
7, 8. Fitly therefore to this purpose saith the apostle
of natural men, * their conscience is defiled,' Titus
i. 15.
Conscience is the most quick, lively, and sensible
power of a man's soul. It is in the soul as the heart
is in the body. As a pestilentious humour or poisonous
ingi-edient doth most seize on the heart, so sin on the
conscience. There is no such plague, no such poison,
as sin to the conscience. The devil, not ignorant
hereof, like a poisonous adder, seeketh to sting the
conscience, and, like a ravenous blood-sucker, to suck
out this heart blood.
How watchful should this make us against sin and
Satan, and to fear them as we fear to be infected with
the plague, or drink in poison.
Hence is it that the conscience is most affected with
pardon of sin. ' Being justified by faith, we have
peace with God,' Rom. v. 1. Justification consisteth
especially in the pardon of sin, Rom. iv. 7, 8 ; and
peace with God is peace of conscience. As the heart
is most affected with cordials, so the conscience with
this spiritual cordial. Thereupon saith Christ to a
poor distressed soul, ' Son, be of good cheer ; thy
sins be forgiven thee,' Mat. ix. 2. And David might
well pronounce ' the man blessed, whose transgres-
sion is forgiven,' Ps. xxxii. 1.
This tcacheth us to acquaint ourselves with the
gospel, with those things that are revealed therein of
Christ, especially concerning this spiritual purging,
that so faith may be bred and strengthened in us, for
the quieting of our conscience against the infection of
sin.
Sec. 84. Of dead works.
The filth purged from the conscience is expressed
under this phrase, dead ivorks. Under works, all
manner of sinful motions are comprised, whether in
thought, word, or deed. They are called dead works
in regard,
1 . Of their cause, which is want of life.
2. Of their condition, which is very noisome.
3. Of the consequence, which is death itself, a>
hath been shewed. Chap. vi. 1, Sec. 8.
Sin is thus expressed to make it the more loath-
some unto us. For dead things are loathed. Among
other dead things, nothing so loathsome as these dead
works. It is utterly destitute of the spirit of life, and
is acted by him that hath the power of death. It
makes us odious in the sight of God, angels, and
saints, and brings us to eternal death and damnation.
"Well may sin be said to be deceitful, that causeth
any to delight therein. The issue thereof, if it be
considered in the extent of it, will be found to be more
woful than can be expressed, than can be conceived.
On the other side, this doth much amplify the
benefit of Christ's sacrifice, in that it hath a virtue to
purge from dead works. This is the main end of
setting out this effect of Christ's blood after this man-
ner. There can be no such encouragement against
death, no such comfort in death, as that dead works
are purged away. ' The sting of death is sin,' I Cor.
XV. 5G. Take away these dead works, and death will
be no death.
Christ manifesteth his power in quickening such as
are dead in sin, as much as he did in raising Lazarus
out of the grave.
Sec. 85. Of serving the living God.
An especial end of purging away sin is, to serve the
living God. The Greek word y.ar^svsiv, translated to
serve, is the same that was used ver. 9, Sec. 49. It
compriseth under it all duties which, on our parts, we
owe to God.
The former act of Christ, in ' purging our con-
science from dead works,' gives evidence of God'^
mercy to us ; this, of our duty to God. The formei
sets out our justification : this our sanctification.
This is inferred upon the former to shew that it i>
a proper eflect thereof, and an inseparable companioi
of it. It declareth both a duty on our part, and als*
an ability which Christ on his part giveth to perforn
the same ; as if it had been said, ' he hath purged ut
from sin, that we might be able to serve God.' This
was prefigured in the preface to the decalogue, wherein
mention is made of freeing God's people ; and there-
upon all the commandments, which comprise all that
service we owe to God, are inferred. Much is this
pressed by prophets and apostles, Ps. hi. 13, Luke
i. 74.
This serving of God is inferred upon Christ's purg-
ing us from dead works, to shew that all manner o!
righteousness is from Christ, both the righteousness
of justification, and also the righteousness of sanctifi-
cation, 1 Cor. i. 31, Eph. v. 26. Of sanctificatioi
accompanying justification, see TJie Guide to go !■
God, or An Explanation of the Lord's Prayer, 6U.
petit., sec. 89.
This was represented by that blood and water whic!
issued out of Christ's side, John xix. 34. Of Chria
Ver. 13, 14.]
GOUGE ON HEBREWS.
253
the author of sanctification, see Chap. ii. 11, Sec.
102.
1. This discovers the perverse disposition of such
as clean pervert God's wise order in bringing roan to
salvation. God freeth man from the bondage of Satan,
whose wages is death, to be his free servants, whose
■wages is life. But many that desire to be freed from
the foresaid bondage think much to subject themselves
to God's yoke. They take liberty to live as they list.
They desire to be justified, but cai'e not to be sancti-
fied. Like Balaam, they desire to die the death of
the righteous, Num. xxiii. 10, but are loath to live
the life of the righteous. They know that sin is the
sting of death, and that the issue thereof is very
bitter; yet they feel so sweet a relish therein, as, to
'ilease their corrupt humour, they will not forsake it
vo serve God. This is an high pitch of impiety, and
a point of egregious folly ; for they prefer death be-
fore life, and a master whose wages is death before a
master whose wages is life. Such are all impious
persons that make profession of the gospel.
It will be our wisdom to endeavour after that which
Christ aimed at in purging us from dead works.
Thus will not Christ repent the offering of his blood
to purge us.
Let us therefore inquire wherein we may serve God
acceptably, Kom. xii. 2. This is distinctly and fully
set down in God's word, wherewith we ought diligently
to acquaint ourselves.
The God whom we ought to serve is here styled the
living God, in opposition to those dead works from
which our conscience is purged ; and it implieth that
the serving of God is a ready way to life, in that he
is the living God. Of this title, the livinfj God, see
Chap. iii. 12, Sec. 138.
Sec. 86. Of the resolution o/Heb. ix. 13, 14.
Ver. 13. For if the blood of bulls and goats, and the
ashes oy an heifer sprinkling the unclean, sanctifieth to
the purifying of the flesh ;
14. How much more shall the blood of Christ, wlio
through the eternal Spirit offered himself without spot
to God, purge your conscience from dead works to serve
the living God.
These two verses set down a proof of the efiicacy
of Christ's sacrifice.
The proof is drawn from a comparison, which is of
the less to the greater.
Herein we may observe,
1. The manner of propounding the argument.
2. The matter whereof it consisteth.
The manner is by way of supposition, in a connex
proposition, manifested by this conditional particle if.
The matter consisteth of two parts :
1. A thing taken for granted, ver. 13.
2. A consequence inferred thereupon, ver. 14.
The thing taken for grant is, that the legal rites
had their efiicacy. In setting down this he expresseth,
1. Some distinct rites.
2. The kind of their efiicacy.
The rites are of two sorts : 1, blood ; 2, ashes, me-
tonymically put for the water also with which the
ashes was mixed.
The former is amplified by the kinds of baasts
whose blood it was ; bulls and goats.
The latter also is amplified two ways.
1. By the beast whose ashes it was, an heifer.
2. By the manner of using it. This is set down,
1. By an act, sprinkling.
2. By the object of that act, the unclean.
The efiicacy of those rites is set out by an extent
and by a restraint.
The extent is in this word sanctifieth.
The restraint in this phrase, to the purifying of the
flesh.
In the consequence inferred upon the fore-named
[truth] granted observe,
1 . The manner of inferring it, in this phrase, how
much more.
2. The matter inferred.
1. The matter sets out the efficacy of the truth
typified by the fore-mentioned rites. Hereabout is
set down,
1. The kind of truth, the blood of Christ.
2. The virtue thereof. This is manifested,
1. By the causes.
2. By the eff'ect.
The causes are two.
1. Efficient, in this word, the Spirit, amplified by
his property, eternal.
2. The material, in this word, himself. This is
illustrated,
(1.) By the act of using it, offered.
(2.) By the quality of it, tvithout spot.
(3.) By the object to whom it was offered, to God.
The effect of the foresaid sacrifice is,
1. Propounded in this word jL)ur^e.
2. Amplified three ways.
(1.) By the subject purged, your conscience.
(2.) By the object purged away, dead works.
(3.) By the end. This is set out,
[1.] By a duty on our part, to serve.
[2.] By the object of that duty, which is God,
amplified by his property, living.
Sec. 87. Of observations raised out o/Heb. ix. 13,
14.
I. Truths may he confirmed. It is a clear case that
Christ, by his own blood, obtained eternal redemp-
tion ; yet the apostle here proves it, as is evident by
this causal particle for. See Sec. 68.
II. Proofs are to be taken from things knovjn. These
Hebrews well knew the use and end of the rites of
the law, therefore the apostle draws his argument
from them. See Sec. 68.
III. Things taken for granted may be conditionally
2.')+
GOUGE ON HEBREWS.
[Chap. IX.
propounded. This particle if is conditional, yet there-
by a granted truth is set out. See Sec. 08.
IV. Blood is a means of expiation. To this end
mention is here made of blood. See Sec. 69.
V. Brute beasts were ti/pes nnder the law. Such
were lulls and ffoats. See Sec. GO.
VI. There were tijpcs of sitnctification as well as jus-
t'Jlcation. The ashes here mentioned being mingled
with water, did typify means of sanctification. See
Sec. 70.
VII. Sanctification jloioeth from Christ. The heifer
out of whose ashes the sanctifying water was made
prefigured Christ. See Sec. 82.
VIII. The benefit of Christ's death is made ours bi/
application of the same. The rite of sprinkling did
typify as much. See Sec. 72.
IX. 2'hc unclean may he cleansed. It is here ex-
pressly said that by the rites of the law the unclean
were sanctified. See Sec. 74.
X. Legal puri/at ions xvere only externally. They
were only a jmrifying of the flesh. See Sec. 75.
XI. 2'here is no compjarison betwixt the type and
truth. This phrase, hoio much more, intends as much.
See Sec. 76.
XII. Christ's blood was typified by the blood of
beasts. So much is here demonstrated by the men-
tion of Christ's blood. See Sec. 76.
XIII. Christ in his divine nature was a spirit.
See Sec. 77.
XIV. Iliat spirit was eternal. These two last
points are plainly expressed, and shew that Christ is
God eternal. See Sec. 77.
XV. Christ's deity made his sacrifice so effectual as
it was. For this end the apostle here saith, through
the eternal Spirit he ofiered. See Sec. 77.
XVI. The sacrifice ivhich Christ offered teas himself.
This is plainly expressed. See Sec. 78.
XVII. Christ was a priest in both natures. His
divine nature is set out by this phrase. Eternal Spirit,
his human is comprised under this word, himself.
The word offered notes his priestly function. See
Sec. 78.
XVIII. Christ voluntanly died.
XIX. Christ's death was a ransom.
These two doctrines arise out of this phrase, offered
himself. See Sec. 79.
XX. Christ toas perfectly pure. He was without
spot. See Sec. 80.
XXI. Christ was offered up to God. So much is
expressly set down, Sec. 81.
XXII. Christ's blood hath a purging virtue. It is
here said thereof that it purgeth. See Sec. 82.
XXIII. The purging virtue of Christ's blood ex-
tenileth itself to the soul of man. So much is intended
in this word conscience. See Sec. 83.
XXIV. Conscience is most affected ivilh sin. This
is the reason why conscience is here put for the
whole man ; for guilt of sin most aflfrighteth the con-
science, and pardon of sin most quieteth it. See
Sec. 83.
XXV. Sins are dead worlcs. So they are here ex-
pressly called. See Sec. 84.
XXVI. They are sins from which Christ's blood doth
cleanse. This follows from that which is intended
under dead works. See Sec. 84.
XXVII. God is a living God. So he is here styled.
See Sec. 85.
XXVIII. God is to be served. This by just con-
sequence is here implied. Sec. 85.
XXIX. The end of freeing from dead works is to
serve the God of life. This is here directly set down.
See Sec. 85.
Sec. 88. Of the inference of ver. 15 upon that which
went before.
Ver. 15. And for this cause he is the mediator of
(he neu) testament, that by means of death, for the
redemption of the transgressions that were under the
first testament, they ivhich are called might receive the
promise of eternal inheritance.
The apostle having demonstrated Christ's blood to
be the means of man's redemption, here proceedeth
further to prove the point.
His main argument is taken from the end of Christ's
priesthood, which was to confirm the covenant that
his Father had made with the children of men ; which
could not be done but by blood.
This point is handled,
1. Simply, ver. 15-17.
2. Comparatively, in reference to the types under
the law, from ver. 17 to ver. 24.
The argument, in the simple consideration thereof,
is taken from a special function that Christ undertook
to make good his Father's engagement to the sons of
men, and that was to be a mediator betwixt them.
The argument may be thus framed :
A mediator, to ratify a testament, must do it by
blood ;
But Christ was a mediator to ratify his Father's
testament ;
Therefore he must do it by blood.
The proposition is propounded and proved, ver.
16, 17.
The assumption is laid down, ver. 15.
The manner of introducing this argument doth
clearly demonstrate, that it tends to the foresaid pur-
pose, which is thus, -/.ai bia ro\Jro, and for this cause :
as if he had said, Christ having undertaken to be the
mediator of the New Testament, thereby undertook to
do what might be requisite for the ratification thereof.
The Greek phrase, bia roZro, here properly trans-
lated ybr tliis cause, is in other places translated there-
fire ; which word intends as much as this phrase.
Hereof see Chap. i. 9, Sec. 117.
The copulative particle xa/, and, prefixed before
this phrase, wants not emphasis. It implieth that
Ver. 15.]
GOUGE ON HEBREWS.
200
Christ undertaketh office upon office for man's greater
good. He was a priest, to purchase man's redemp-
tion ; and withal he is a mediator, to assure man of
the benefit thereof.
Many other functions are noted in Scripture to be
undertaken by Christ.
By this means may we have a more distinct and full
knowledge of the many benefits we receive from Christ.
As one type could not set out all that Christ did and
endured for man, and thereupon there were very many
types (see ver. 2, 5, 6) ; so there is no one office that
can set out all the benefits of Christ. What may
be done by a priest, what by a mediator, what by a
king, what by a surety, what by a redeemer, what by
an advocate, what by an head, what by an husband,
what by a father, and so what by other like relations,
may be expected from Christ.
If therefore we duly observe the many undertakings
of Christ in Scripture for sons of men, manifested by
sundry relations, and withal observe the distinct ends
and uses of them, they will be of singular use to
strengthen our faith in obtaining all things that may
bring us to full happiness.
Of this great office of Christ, mediator, and of ap-
propriating it to a covenant or testament, see Chap,
i. 6, Sees. 23, 24.
Of a covenant in general, and of the difference be-
twixt a covenant and a testament, see Chap. vii. 22,
Sec. 94.
Of the excellency of the covenant or testament,
comprised under this epithet new, see Chap. viii. 8,
Sec. 35.
1. The office of mediator is to stand betwixt two at
variance. The two at variance were God and man.
Man had offended and incensed God against him.
God's wrath was an insupportable burden, and a con-
suming fire. No creature was able to stand under it,
or before it. Therefore Christ, to rescue and redeem
man, becomes a mediator. Herein we see the neces-
sity of Christ's undertaking this function for man's
redemption.
2. Christ undertaking to be a mediator, both pro-
cured a covenant to pass betwixt God and man ; and
also engaged himself for the performance thereof on
both parts. This could not be without satisfaction of
divine justice, which must be by such blood as his was.
3. To assure man of partaking of the benefit of
God's covenant, Christ turns the covenant into a tes-
tament ; that the conditions of the covenant on God's
part might be as so many legacies, which being con-
firmed by the death of the testator, none might disannul.
4. The old covenant being ratified, &c., even anew
covenant, or a new testament ; which should be rati-
fied with the blood of the Son of God.
Thus we see how, upon the frequent mention of the
blood of Christ, the apostle hath fitly and justly made
this inference, * And for this cause he is the mediator
of the new testament.'
Sec. 89. Of redemption of transgressions.
A principal end why Christ was ' mediator of the
new testament,' is thus expressed, that hij means of
death, &c. ; word for word it is thus in Greek, death
being done, ?iava.Tou yivo/Mivou ; that is, Christ having
died ; so as this takes it for granted, that Christ had
really and actually died. Thereupon he here allegeth
three ends of Christ's death :
1. To redeem transgressions.
2. To give possession of eternal inheritance.
3. To ratify the new testament.
In setting down the first end, there are three ob-
servable points :
1. The benefit itself, redemption.
2. The subject matter of that redemption, trans-
gressions.
3. The object or persons whose transgressions were
redeemed. Them that were under the first testament.
Concerning the benefit itself, there is a little differ-
ence in Greek betwixt this word here translated re-
demption, and the word that is so translated, ver. 12,
Sec. G2.
That was a simple noun, Xv-^coaig, but this, a-roXu-
rswrT/j, a compound. That properly signifieth a pur-
chase, this a purchase from something ; both of them
are put for one and the same thing ; namely, for our
redemption from sin, and from all that misery where-
into by sin we implunged ourselves. The former
simple noun is used in that sense, Luke i. 68, and
ii. 38.
This latter is used in that sense, Rom. iii. 24,
1 Cor. i. 30.
This latter is most frequently used, for it is the
more emphatical ; and implieth a bondage from which
we are delivered.
Of redemption, see ver. 12, Sect. 62, &c. Of re-
demption by Christ's blood, ver. 12, Sect. 57.
The misery from which we are here said to be
redeemed, is comprised under this title 'Tra^aQdcs/g,
transgressions.
Of the notation of the Greek word, see Chap. ii. 2,
Sec. 14.
The transgressions here meant are transgressions
of God's law, which are all manner of sins.
Quest. Did Christ purchase and buy sins ?
Ans. Some, to salve this scruple, answer, that sins
are here metonymically put for sinners. True it is,
that ' Christ came to save sinners,' 1 Tim. i. 15 ; for
such ' he gave himself a ransom,' 1 Tim. ii. 6 ; yet
we need not fly to any such trope ; for this phrase,
redemption of transgression, is both proper and em-
phatical. For it hath reference to Christ's death,
which was a satisfaction for sins, and an expiation of
them. Sins were a debt. Christ's death was a dis-
charge of that debt. The discharge of a debt is a
buying it out. Thus to redeem sins is no more harsh
a phrase than to be ' delivered to death for offences,'
as Rom. iv. 25 ; or to ' give himself for sin,' Gal. i. 4;
256
GOUGE ON HEBREWS.
[Chap. IX.
or to ' be merciful to unrighteousness,' Chap. viii. 12,
Sec. 16.
From this phrase we may then infer that Christ's
death was a satisfaction for men's sins. It was * a
ransom,' 1 Tim. ii. G. It was a valuable recom-
petice. In this respect wo are said to be * bought,'
2 Peter ii. 1, and that ' with a price,' 1 Cor. vi. 20;
yea, and a ' precious' one, 1 Peter i. 18, 19.
The strictness and pei-fection of divine justice re-
quired as much. Till justice were satisfied, no place
was left for mercy ; but with satisfaction of justice,
mercy did the more brightly shine forth. God would
have all his properties manifested in their perfec-
tion.
Hereby we learn how to repose our faith in God ;
namely, as on him who is perfect in all his properties.
Thereby we have surer ground of confidence than if
our faith were placed only on his mercy. The apprehen-
sion of justice might terrify conscience ; but concur-
rence of mercy with justice aflord two strong props to
our faith. It will uphold us agaiust all assaults.
Sec. 90. Of Christ's redeeming such as lived be/ore
h im.
The persons whose transgressions are here said to
be redeemed are thus described, them under the first
testament.
By testament is here meant the covenant of grace
made with man after his fall. It is called biadrjxri,
a testament, because it was ratified with blood ; with
blood of unreasonable creatures before Christ exhibited,
and with blood of the Son of God after Christ was
exhibited. It is here called 'tt^wti^, the first testament,
in reference to that which was ratified by Christ's
own blood, which is called the second. See Chap,
viii. 7, Sec. 27.
The persons then here meant are the Jews which
lived before Christ, the truth of legal types, had ful-
filled them all by his death.
Quest. Were their transgressions only taken away
by Christ ?
Ans. No. This description of the persons is not to
be taken cxcltisively, as if none but they were redeemed,
but extensively, namely, but they also, as well as such
as lived under the New Testament, after Christ was
made a sacrifice, were redeemed.
Quest. 2. Why then are they only mentioned ?
Ans. 1. Because the doubt only was about them.
Some imagined that they hoped only for temporal
blessing, others thought, that by the observation of
the legal rites, and not by the death of Christ, they
Loped for eternal life. Therefore, to resolve those
doubts, the apostle saith, even of them, that they by
Christ's blood were redeemed.
2. Because the apostle had copiously proved that
the law could not make perfect ; lest any should
infer thereupon that they who lived under the law
had not their transgressions removed, he here sheweth
that Christ's death was for the redemption of their
transgressions also.
3. Because by just and necessary consequence it
follows, that if they, who were under the first covenant,
had redemption of their tran-^gressions through
Christ's death, much more the}' who are under the
second testament, which is here called the Neio Testa-
ment.
Hereby, then, the apostle giveth us to understand
that Christ's blood was efi"uctual to the taking away
of transgressions before it was actually shed. Where
the apostle setteth forth the efficacy of Christ's blood,
he doth thus far extend it, ' for the remission of sins
that are past,' Rom. iii. 25, even such as were com-
mitted before the time of the gospel. In this respect
is Christ said to be * the Lamb slain from the foun-
dation of the world.' The very sacrifices which among
God's people were in use from the beginning of the
world do prove as much; for they pointed at Christ,
and shewed forth his death, by virtue whereof those
sacrifices were of force to assure the consciences of
believers of the pardon of their sins, and to pacify
them thereby. Those sacrifices had been of no force
if Christ's death, typified by them, had not then been
efiectual.
In regard of this efficacy, the Jews in the wilder-
ne.ss are said to ' eat the same meat, and to drink the
same drink,' namely, which we Christians do, that is,
Christ, 1 Cor. x. 3, 4. It is also said of them, that
' the gospel was preached unto them,' Chap. iv. 2,
Sec. 17. St Peter sheweth, that both we and they
are saved ' by the gi-ace of the Lord Jesus Christ,'
Acts XV. 15.
Christ was ever the same in sundry respects.
1. In regard of the eternal purpose of God.
2. In regard of the immutable promise of God,
made anon after man's fall. Gen. xii. 15.
3. In regard of the value and merit of Christ's
death, which was ever the same. Chap. xiii. 8,
Sec. 112.
4. In regard of the nature and virtue of faith,
which gives a kind of being and efficacy to things to
come, Heb. xi. 1, 4.
This particular application of redemption to them
that were under the first testament is a strong argu-
ment against the popish dotage of the faithful Jews
being in a place out of heaven, which they call limbm
]iatruni, before Christ was exhibited. And also their
dotage, who would seem to deny that popish tenet,
and yet hold the like, that saints departed before
Christ's death entered not into that heaven whereinto
saints since Christ's death do enter. Of these two
errors, see Chap. viii. 8, Sec. 50.
This also is a strong incitation to us that are under
the second, which is the New Testament, with much
confidence to trust to that redemption which Christ
hath wrought for the remission of our transgressions ;
for if they were redeemed, much more we. It is the
Ver. 1 6, 17.]
GOUGE ON HEBREWS.
257
main end of the apostle's inferring the former instance
to quicken us up to believe. If the benefit of Christ's
death redounded to them, how much more to us !
Sec. 91. Of such as are called.
Among those that were under the first testament,
such only did partake of the benefit of Christ's death
as were called. Of the notation and derivation of this
word xi)0\.7iij.ivoi, called, see Chap. ii. 11, Sec. 107.
Hereby are meant those who are said to be ' partakers
of the heavenly calling.' See Chap. iii. 1, Sec. 13.
Some refer this to God's calling of Abraham from
his father's house, Gea.xii. 1, and extend it to him and
his whole seed. But certain it is, that many which
came from Abraham never enjoyed that eternal in-
heritance which they did who are here meant. There-
fore, in this acception of the word, there will be
either too great an extent or too great a restraint of the
persons here intended ; for if it be applied to all the
posterity of them that came out of Chaldea with
Abraham, the extent is too great, for many of them
had no right to this inheritance. If it be restrained
only to such j)ersons, the restraint is too great, for
many others besides them had a right thereto. Yet
I will not deny but that, by way of allusion, it may
have reference to them, that, as they who were called
out of idolatrous Chaldea inherited fruitful Canaan,
so they who are called out of this idolatrous world
shall enjoy the glorious inheritance here intended.
The calling here m.eant is a more spiritual and
heavenly calHng than that was. That was a calling
from one place to another on earth. Of this calling
a very reprobate may partake. But the calling in-
tended by the apostle is from one estate or condition
to another, namely, from a natural condition to a
spiritual, whereof only the elect do partake.
Redemption being appropriated unto them, cannot
be universal to all of all sorts.
They who would gain assurance of their redemption,
and of the eternal inheritance following thereupon,
must try their calling, 2 Peter i. 10.
Sec. 92. Of receiving the promise of eternal inherit-
ance.
The benefit of the foresaid redemption is thus
expressed, might receive the promise of eternal inherit-
ance.
Of the notation of the Greek word I'Trayyi'Kiav,
translated j5r';9?i<se, see Chap. iv. 1, Sec. 6.
By promise of inheritance, is meant that inheritance
which is promised ; and it sheweth that the ground
of enjoying the internal inheritance is God's promise.
Hereof see Chap. vi. 12, Sec. 87.
They are here said, >.a/3wff/, to receive the inherit-
ance, in reference to God's ofter thereof; for by pro-
mise God makes ofter of that which he promiseth,
and by faith men receive what God offereth. In this
respect it is said that men ' through faith inherit the
Vol. II.
promises,' chap. vi. 12. God freely off"ers ; he that
believeth the truth of God's promise, receiveth and
enjoyeth the thing promised ; for faith is the hand of
the soul, whereby we receive and enjoy to our own
use what God in his promise reacheth out unto us.
On this ground, to receive and to believe, in reference
to Christ as an object of faith, are joined together, as
signifying one and the same thing, John i. 12.
The meaning then of this phrase, might receive, is
that they might have for their own, and ever enjoy as
their own, the eternal inheritance.
The inheritance here intended, is that glorious estate
which Christ hath purchased, and God hath promised
to believers.
Of the notation of the Greek word xXrjoovofi'iag, and
of sundry instructions thence arising, see Chap. i. 14,
Sec. 160.
This is much amplified by the epithet added there-
unto, which is this, eternal. Hereof see ver. 12,
Sec. 65.
The foresaid inheritance is said to be a;wv/ou, eternal,
as in reference to an everlasting continuance, d parte
post, and an immutable stability ; so also in reference
to God's decree, d parte ante, which was before all
time. Mat. xxv. 34.
Sec. 93. Of ratifying a testament by the testator's
death.
Ver. 16. For irhere a testament is, there must also of
necessity be {or be brought) the death of the testator.
17. For a testament is of force after men are dead ;
otherwise it is of no strength at all whilst tJie testator
liveth.
These two verses are added as a proof of the neces-
sity of Christ's manner of confirming the New Testa-
ment as he did, namely, by his death.
The causal conjunction yd.^,for, declareth the words
to be brought in as a proof.
The argument is taken from the common use and
equity of confirming testaments, which is, by the
death of the testator. The argument may be thus
framed.
The new testament was to be ratified as other tes-
taments used to be ;
But other testaments are ratified by the death of
the testator, &c.
By testament is here meant that which we com-
monly call the last will of a man, whereby he dis-
poseth what belongeth unto him, to be ordered ac-
cording to his will after his death. In this respect
the Lord said to Hezekiah, when a deadly disease had
seized upon him, ' Set thine house in order, for thou
shalt die,' 1 Kings xx. 1. By that phrase, ' Set thine
house in order,' he meaneth, that he should make his
last will or testament.
The Greek word diadrixr}, according to the proper
notation thereof, signifieth thus much, for it is derived
from a verb, biaridiiMxi, that signifieth to aiypoint,
R
258
GOUGE ON HEBREWS.
[Chap. IX.
Luke xxii. 29 ; and joined with a noun, 6iaSriy.r), that
signifieth covenant or testament, it useth to be trans-
hited to vialce, as Acts iii. 25, Heb. x. 10. The par-
ticiple, biaOiiMivoi, of this verb is translated in this and
the next verse, a testator.
The necessity of the death of a testator for confii*ma-
tion of his testament, is in our English set down with
much emphasis, thus, ' there must of necessity.' In
the Greek there is only a single necessity, avdyxri,
used, yet withal there is a verb, fissaOai, joined with
it that carries emphasis. Our English translate it he,
but in the margin thus, he hrowiht ; it implieth that
the testator's death must bo produced, brought forth,
and made known.
This uecessit}' is upon supposition that Christ
would ratify his testament, as other testaments used
to be ratified, that behevers might place the stronger
and stedfaster confidence thereupon.
Of absolute and conditional necessity, see Chap,
viii. 3, Sec. 9.
In general here is shewed that a testator's death
is requisite for ratifying his testament. Hereupon
God himself renders this reason for Hezekiah's mak-
ing his will, * Thou shalt die, and not live,' Isa. xxxviii.
1. And Ahithophel, when he purposed to make away
himself, 'put his household in order,' 2 Sam. xvii. 23.
Experience of all places and all ages giveth proof
hereunto.
A testament is only and wholly at his pleasure that
raaketh it, so as he may alter it, or disannul it while
he liveth, as he seeth good ; but when he is dead, he
not remaining to alter it, none else can do it. A
main difference betwixt a deed that a man maketh
with another, and a will, that he maketh of himself,
lieth herein. For a deed presupposeth some consi-
dt-ration or covenant.
By the way, the folly of those is hereb}' discovered,
who too much rest on a man's will, and thereupon
are careless in their calling, and in using means for
their own good and livelihood. By a man's will no
benefit is received while the testator liveth ; the tes-
tator may outlive him that depends upon him, or
change his mind, or spend all that he hath. Hence
our English proverb, they who depend on dead men's
shoes may go barefoot.
Sec. 9i. Of the inviolableness of a maji's last
u-i/l.
In the seventeenth verse, the apostle declareth the
inviolableness of a man's last will, being ratified, as
before, by the testator's death. This he sheweth two
ways :
1. Affirmatively, in this phrase, a testament is of
force after men are dead.
The word jSiZaia, translated of force, signifieth firm
and stable. It is the same word that is used Chap,
ii. 2, Sec. 11, and translated stedfast.
This phrase i~i yrz-io?;, after men are dead, is in
Greek thus, amonff the dead, which intendeth as much
as our English exprosseth.
2. Negatively, thus, otherwise it is of no strenr/th, &c.
This phrase, is of strength, is the interpretation of
a verb, laynju, that signifieth to be able to do this or
that, Philip, iv. 13. But a negative added thereto,
as here, is of no strem/'h, implieth a privation of all
power, virtue, and efficacy ; it is spoken of those that
strive to enter into heaven amiss, Luke xiii. 24. And
of those who could not resist the spirit by which
Stephen spake. Acts vi. 10 ; and of salt that hath no
savour in it, Mat. v. 13. So here of a will that hath
no validity in it, nor can be pleaded as a deed. Thus
is a will while the testator is alive.
From those two points, namely, the affirmative,
that * a testament is of force when the testator is dead ;'
and the negative, that ' a testament is of no strength
while the testator liveth,' it appeareth, that a testa-
ment is made inviolable by the testator's death. This
Bathsheba implied by her earnestness with king
David to declare, ' who should sit on his throne after
him,' 1 Kings i. 20. But most clearly is this thus
expressed by the apostle, ' If a man's testament be
confii-med,' namely, by death, 'no man disannulleth or
addeth thereto,' Gal. iii. 15.
A testament is the voluntary act of a testator. He
only hath power to alter it. Because when he is
dead, he cannot do it himself, none else may do it.
If they could, men would be discouraged from making
wills, but much peace ariseth from the inviolableness
of a will.
Quest. 1. What if a testament be unjust and sinful ?
Ans. If it be unjust in the thing given, or in the
person to whom it is given, it may well be accounted
no will at all. A will gives no title to a testator of
that which belongs not to him, nor defrauds any of
that which is otherwise due to him.
Qnest. 2.' What if a testator gives his own to
unlawfulness ?
Ans. Respect must be had both to the general
intent of the testator, and to the particular use. If
the one and the other be sin, then his will is as we
will. If a testator shall bequeath anything to main-
tain rebellion in a land, or any other notorious wicked-
ness, his will being contrary to God's will, and to the
good and wholesome laws under which he liveth, his
will is a will.' In such cases a vow is of no force.
But if the intent of a testator be good, yet through
error of judgment he be deceived in a particular* case
wherein and whereby he manifesteth his intent, then
may that particular be altered, but his general intent
observed. For example :
Suppose a man have a desire and purpose to give
something to the maintenance of God's worship, but
being deceived in his judgment, supposeth such and
such superstition to bo the true worship of God, and
thereupon bequeatheth lands, or other legacies to the
' Qu. ' no will ■ ? — Ed.
Ver. 16, 17.]
GOUGE ON HEBREWS.
259
maintenance thereof, in this case the legacies be-
queathed may and ought to be directed to the main-
tenance of Grod's true worship, but not the will clean
nulled.
1. Contrary to this ruled case of the apostle con-
cerning the inviolableness of a testament, are sundry
practices, as
1. To conceal a man's testament.
2. To alter the same.
3. To withhold such legacies as are given.
4. To pervert it deceitfully, and to turn it to other
undue uses than the testator intended.
5. To disannul it unjustly.
• These and others like unto them sin against the
light of nature, and against the rule of equity, which
is confirmed by God's word. Because the testators
themselves are dead, and can do nothing to right
themselves, the living God will take their case into his
hands, and be a revenger of such unfaithfulness and
fraud. Whether they be executors themselves, or
counsellors, proctors, advocates, judges, or any other,
that make them.selves accessory to the fraud and guilty
of the sin, they make themselves liable to divine ven-
geance.
2. The inviolableness of a will is a forcible motive
to such as have any estate to be conscionable in making
their last will and testament, especially if they leave
behind them wife and children. Hereof see more
Dornest. Duties on Eph. v. 22, &c., treat, iv. sees. 56,
57, and treat, vi. sees. 62, 63.
Sec. 95. Of the inviolableness of the new testament,
ratified by Christ's death.
The main point which the apostle intended by setting
down the inviolableness of men's last wills after their
death, is to prove that Christ's death was requisite for
ratifying the New Testament. To this purpose tend
these phrases : Christ must suffer, dsT, Mat. svi. 21 ;
ought not Christ to have safFered, tdn, Luke xxiv. 26 ;
it became him to make perfect through suffering, iVgeTE,
Heb. ii. 10. See Chap. ii. 17, Sec. 166.
Thus Christ ratified the New Testament, to declare
more evidently the kind of God's promises, and of
those excellent gifts which by the New Testament are
conferred on us. They being ratified by death are not
branches of such a covenant as requireth conditions on
our parts to make them good, wherein if we fail the
covenant is forfeited, as the covenant made with Adam
was, but the promises of the New Testament are of
mere grace. The things bequeathed therein are lega-
cies, testifying the good will of the testator, without
condition on the part of the legatees. Observe the
promises of the New Testament expressly set down
chap. viii. 10-12, and you shall find them all to be
absolute promises, without conditions on our parts.
Indeed, faith and repentance are required in and by
the gospel, but not simply as conditions. Faith is re-
quired as a means to receive and partake of the things
promised, and repentance as a qualification whereby
we may know that we ai'e the persons to whom such pro-
mises belong ; besides, he that hath made the promises
doth work in men those graces of faith and repentance.
By this kind of ratifying the New Testament, the
extent of Christ's death is further manifested. It was
shewed, ver. 12, that Christ died to purchase an
eternal inheritance. Here another end and benefit
thereof is declared, which is as a testator to establish
and ratify what he had purchased, and to shew the
ground of right and title that we have to eternal life,
which is our Father's legacy, whereby it is established
and made sure unto us. On this ground eternal life
is called an inheritance, ver. 15 ; for we come to it as
heirs by the good will, grace, and favour of the pur-
chaser thereof, manifested by his last will.
That we may the better discern how fitly this meta-
phor is applied to Christ, let us consider how the most
material things appertaining to a last will do concur in
this case.
1. There is a testator, which is the great Lord of
all, even the Son of God, who, to make himself a fit
testator, was made flesh, John i. 14.
2. There is a main inheritance bequeathed ; this is
eternal glory in heaven, 1 Peter i. 4.
3. There are other legacies, which are sundry gifts,
Eph. iv. 8, as divers callings, abilities to perform them,
and graces both restraining and renewing.
4. There are books or rolls wherein the foresaid
legacies are registered. These are the holy Scriptures,
especially the New Testament.
5. There are public notaries and scribes as witnesses
of this testament. These are the holy prophets and
apostles.
6. There are seals added to the testament. These
are the two sacraments. Mat. xxvi. 29, and xxviii. 19.
If ever child had cause to take notice of his father's
last will and testament, we Christians have cause to
take notice of this last will and testament of the Lord
Jesus, ratified by his blood ; and this so much the
rather, because by Christ's death the New Testament
is made inviolable.
1. Christ is a faithful and true witness. Rev. iii. 14,
even truth itself, John xiv. 6. His word shall not
pass away, Mark xiii. 31. If the word of Christ be
stable, much more his promise, much more his cove-
nant, much more his testament, ratified and confirmed
by his death.
2. Christ's blood is too precious a thing to be spilt
in vain ; but in vain is it spilt if his testament ratified
thereby be altered. I may say in this case as the
apostle did of Christ's resurrection, 1 Cor. xv. 14,
If the New Testament be not stable, Christ died in
vain ; our preaching is in vain, your faith is in vain.
3. Christ's death is a declaration and evidence of
the eternal counsel of his Father, which is most stable
and immutable in itself, as hath been shewed. Chap.
vi. 17, Sec. 135. If in itself it be immutable, much
2G0
GOUGE ON HEBREWS.
[Chap. IX.
more is it so, being ratified by the death of his Son,
who by his death hath ratified the same : ' All the
promises of God in him are yea, and in him amen,'
2 Cor. i. 20 ; that is, in Christ they are made, per-
formed, and ratified.
1. The prcsumptuons usurpation of the bishop of
Rome is herein manifested, who arrogateth to himself
power to dispense with the testament of Christ.^ I
say, saith one of his champions, that the pope may
dispense against an apostle. What is this but against
Christ's testament, which is registered by the apostles ?
He further addeth, that he may dispense against
natural and divine right. If this be not ' to be as
God, and to shew himself that he is God ' (which is
the character of antichrist, 2 Thes. ii. 4), I know not
what may be. To omit other particulars, Christ saith
of sacramental wine, * Drink ye all of it : for this is
my blood of the new testament,' Mat. xxvi. 27, 28 ;
yet ho deuieth this sacramental wine to the people.
Thus he withholdeth sundry particular legacies, as
the liberty of marriage in sundry times of the year,
and the free use of sundry meats on sundry days of
every week and all Lent long, and other like privileges ;
yea, he denieth to the people liberty to search the rolls
wherein this testament is registered ; for he suffers not
people to read the Scriptures. Oh presumptuous
guide ! oh blind people !
2. This ratification of the new testament discovers
the heinousncss of unbehef, for it makes void the
strongest confirmation that can be of God's covenant
and God's promises made therein. See The Whole
Armour (if God, on Eph. vi. 16, treat, ii., part vi.,
sec. 34 ; of the heinousness of incredulity.
3. This is a strong motive to believe the strong pro-
mises of the gospel. This is the main end of Christ's
ratifying them by his death. Herein we shall shew
ourselves children of Abraham, E,om. iv. 19, 20. As
God for this end addeth to his promise an oath, so
hath he given his Son to confirm all by his death.
See Heb. vi. 17, Sees. 143, 144. God would have our
faith and confidence to be strong and stedfast, not
weak, not wavering.
4. This may incite us to search the Scripture,
wherein Christ's last will and new testament is regis-
tered. Therein observe the promises made to us.
Consider the nature and kind of them, that as legacies
they are absolutely and unalterably set down. This
is the ground of a stedfast faith and strong confidence.
This is to be applied, as to the inheritance itself, John
X. 28, Luke xii. 32, so to the means whereby we
attain to that inheritance. Sundry of them are ex-
pressly noted, chap. viii. 10-12 ; so others in other
places, as mortification, Rom. vi. 6, vivification, Ezek.
xi. 19, 20, perseverance in grace, 1 Cor. i. 8. If we
believe all these, it shall be to us according to our
' Papa potest diepcnsaro cojitra apostolum, contra jus
naturale et divinum.— O'ratian.
faith. It is noted of Hezekiah, that he spread the letter
which Sennacherib wrote against the God of Judah
before the Lord, 2 Kings xix. 14 ; and upon consider-
ation that God was concerned therein, his heart was
much enlarged in prayer, and his faith strengthened.
God is much concerned in the testament that Christ
hath ratified with his blood. Let us therefore spread
Christ's testament before God in our prayers ; let us
plead it before God, and it will much sharpen our
prayers and strengthen our faith.
Sec. 9G. Of the resolution of, and observations from,
Heb. ix. 15-i7.
The sum of these three verses is, a ratification of
the New Testament. This point is,
1. Propounded, ver. 15.
2. Proved, ver. 16, 17.
In the proposition we are to observe,
1 . The inference of it upon that which went before,
in this phrase, and for thin cause.
2. The substance. This sets out a special office
of Christ, concerning which is declared,
(1.) The kind of oflice.
(2.) The end thereof.
The kind of oflice is a mediator, amplified by the
subject whereabout he is a mediator, the New Testa-
ment.
The end thereof is the fruition of an eternal inhe-
ritance.
This is set out,
(1.) By the means of purchasing it, death.
(2.) By the effect of that means, redemption, am-
plified by the subject of that redemption, transgres-
sions, and by the persons whose trangressions they
were, them that were under the first testament.
(3.) By the persons that partake of the benefit,
theij ivhich are called.
(4.) By the benefit itself, inheritance. This is am-
plified,
[l.J By the ground of it, jn-omise.
[2. J By the continuance of it, eternal.
The proof of the main point, that Christ died to
ratify the New Testament, is taken from the custom
of ratifying other testaments.
That custom is,
1. Propounded, ver. 16,
2. Confirmed, ver. 17.
In the proposition is declared,
1. The point confirmed, a testament.
2. The means of confirming it, the death of the
testator.
3. The ground thereof, necesslii/.
The conlirmatiou is set down two ways.
1. Afiirmatively, wherein the validity of a testa-
ment is declared, a testament is of force after men are
dead.
2. Negatively, whereby the invalidity of a testa-
ment is manifested, otherwise it is of no strength, &.c.
Ver. 18-22.]
GaUGE ON HEBREWS.
261
Doctrines.
I. Christ undertook many offices for man's good.
This ariseth from the inference, in these words, and
for this cause. See Sec. 88.
II. Christ is a mediator. This is plainly ex-
pressed. See Sec. 88.
III. The covenant of grace is hy Christ made a testa-
ment. See Sec. 88.
IV. The testament under the gospel is a new one.
So it is here called. See Sec. 88.
V. Christ ratified the New Testament hy his death.
This is the main point here intended. See Sec. 88.
VI. Piedemption is one end of Christ's death. His
death is here said to be for redemption. See Sec. 89.
VII. Christ redeemed men from their transgressions.
This is here plainly expressed. See Sec. 89.
VIII. Christ's redemption extended to those that lived
before he died. These were those that ivere under the
first testament. See Sec. 90.
IX. They ivho tvere called have a right to heaven.
These are here set down for that end. See Sec. 91.
X. The reward purchased hy Christ is an inheritance.
It is here so called. See Sec. 92.
XL That inheritance is eternal. So it is here styled.
See Sec. 92.
XII. The ground of the eternal inheritance is God's
promise. It is here called, the promise of inheritance.
See Sec. 92.
XIII. That which God hath promised, they ivho are
called shall receive. Of them it is here said, receive
the promise. See Sec. 92.
XIV. Christ conformeth himself to the commendable
customs of men. As men use to ratify their testament,
so did Christ. See Sec. 93.
XV. The death of a testator ratifieth his last tvill.
This is the apostle's main argument. See Sec. 93.
XVI. There is a necessity of the testator's death for
ratifying his covenant. The apostle plainly expresseth
this. See Sec. 93.
XVII. A testament then receiveth force when the tes-
tator is dead. See Sec. 93.
XVIII. Till the testator be dead, his last ivill is of
no force. Those two last doctrines are plainly ex-
pressed. See Sec. 94.
Sec. 97. Of the equity of legal rites.
Ver. 18. Whereupon neit/ter the first testament was
dedicated {or purified) without blood.
19. For ivhen Moses had spoken every precept to all
the people, according to the laiv, he took the blood of
calves, and of goats, with water, and scarlet {or purple)
wool, and hyssop, and sprinkled both the book and all
the people.
20. Saying, This is the blood of the testament which
God hath enjoined unto you.
21. Moreover, he sprinkled with blood both the taber-
nacle, and all the vessels of the ministry.
22. And almost all thing's are by the law purged
witli blood ; and without sheddirig of blood is no remis-
sion.
Iq these five verses the apostle further proveth the
main point (that man's redemption is purchased by
Christ's blood), comparatively or relatively, in refer-
ence to the law. See ver. 15, Sec. 88.
Thus much is implied under this phrase of transi-
tion, Whereupon neither, &c.
This transition hath immediate reference to the 16th
and 17th verses, where the common equity of ratifying
wills, by the death of the testator, was declared.
Because that was the common custom of all people
in all ages, therefore God would have the legal rites
to be answerable thereunto, and appointed beasts to
be slain, and their blood to be so and so used.
Hereby it appeareth that legal ceremonies were
grounded on the rule of equity. Prophets and apostles
are plentiful in particular proofs hereof. Take one
instance from each of them. * If ye offer the blind
for sacrifice, is it not evil ? and if ye offer the lame and
sick, is it not evil ? offer it now unto thy governor,
will he be pleased with thee ?' Mai. i. 8. It was so
equal that sound sacrifices should be oftered unto
God, as equity shewed the like was to be done to
men. In the case of ministers' maintenance, the
apostle laid down sundry grounds of equity, and
among others produceth legal institutions, as, ' Thou
shalt not muzzle the mouth of the ox;' and 'they
which minister about holy things, live of things of the
temple ; and they which wait at the altar, are partakers
with the altar,' 1 Cor. ix. 7, 9, 13.
As God is just and equal in all his dealings, so his
care is to satisfy men in all the ordinances which he
imposeth upon men, and thereupon ordereth them
according to common equity, that we may the better
discern the equity thereof.
1. This discovereth their erroneous conceit, who
put the books of the law out of the canon of Scrip-
ture. There were of old certain heretics called
Ptolemaites, who denied the divine authority of Moses's
books. The Manichees went further, and rejected
all the Old Testament. These have of old been con-
demned by ancient councils. There are many among
us who too lightly esteem the books of the law, and
think they might be well spared ; surely such know
not the right use which we Christians may make of
the legal types. Of their use, see Chap. iv. 8, Sec.
50, and Chap. viii. 5, Sec. 13.
2. The equity that is couched under the legal rites
giveth demonstration of the extent and perpetual use
of them ; and for this end we have everlasting records
of them in the sacred Scripture. They who can well
discern the truths shadowed out in types, and the
equity that is comprised under them, will find that
even the legal rites are among ' those things which
were written aforetime for our learning,' Rom. xv. 4.
3. It will be labour well spent to exercise ourselves,
as in other parts of sacred Scripture, so in these ; and
2(;2
GOUGE ON HEBREWS.
[Chap. IX.
to pray for the spirit of illumination that we may
uuderstand the truth and equity of them.
Of helps hereauto, see Chap. iv. 8, Sec. 50.
Sec. 98. Ofh'fial rites ti/pifi/infj like truths.
By the_^/-s/ is here meant the very same thing that
was called 'the first testament' or covenant, ver. 15,
Sec. 90. And to make up this sense, our English
have well expressed this word tcdament. It is that
which is also called the old, in opposition to the new
covenant. Chap. viii. 13, Sec. 80.
This covenant is called a testament, because after
the manner of testaments it was ratified with the blood
of such creatm'es as were slain, and so dead.
The ratification thereof is comprised under this
word dedicated. The Greek word sy/.ixaiviarai is de-
rived from a noun, y.anli, that biguitieth nen-. When
sacred places or things were newly built or renewed,
they used by sacred sjlemiiities to dedicate or conse-
crate the same. The word implieth a religious act,
whereby a person or thing was set apart to an holy
use. Here it is passively used, and actively, hiyidi-
vise, Chap. x. 20, where it is thus translated, he hath
consecrated. The feast and other solemnities which
were a dedication, are expressed under a title, ky/Mi-
via, derived fi'om this word, and translated the /east of
the dedication, John x. 22. The Latin useth a word,
emoenia, of a like notation, for dedicating of a thing,
which, according to that notation, our English tran-
slateth to initiate.
The}' who are baptized are, according to that word,
said to be initiated, that is, consecrated and dedicated
to God.
The main scope of the apostle in this verse, and
the force of the argument which he useth, demon-
strateth, that the rites of the law typified truths like
to themselves. They were for the most part with
blood, so Christ doth all for us with bipod, namely,
by his death. Concerning the point here intended,
the apostle saith of the ministers of the law, that they
served unto the example and shadow of heavenly
things. Chap. viii. 5. As the body is like the shadow,
80 the truth like the type.
The types themselves made nothing perfect, Chap,
vii. 19. Therefore, to raise up men's minds to such
truths as could make perfect, the types were like to
them.
This may be an especial means to help us in find-
ing out the truth of types. Sec Chap. iv. 8, Sec. 50.
Sec. 99. 0/ Hood tJie means of agreement toith God.
The phrase of dedicating the first tabernacle with
blood, gives instance that blood is the means of
consecrating things to God. Thereby all things are
made acceptable to him. All agreements since man's
fall betwixt God and man have been by blood. Under
the first testament here mentioned are comprised all
agreements from man's fall till Christ was exhibited ;
under the second testament, which is the new, all
from Christ's time till the end of the world. Both
these testaments were dedicated with blood. Thus
much is implied under this phrase, neither the first,
that is, nor the first, nor the second w^ere dedicated
without blood.
From hence we may infer that all agreements with
God are in blood.
This might easily be exemplified by an induction of
particulars ; as,
1. The bruising of the heel of the seed of the
woman. Gen, iii. 15, implieth blood.
2. Abel's acceptable sacrifice was a bloody one,
Gen. iv. 4 ; and so was Noah's, and all other like
sacrifices in succeeding ages.
3. Their sacraments were bloody, as circumcision,
Exod. iv. 2G; 'and the passover, Exod. xii. 6, 7,
Thus our sacraments. Mat. xxvi. 28, Rom. vi. 3.
This is not in regard of God's delight in blood, but
in regard of sin, which in reference to God's truth.
Gen. ii, 17, and justice, cannot otherwise be expiated.
This is a great aggravation of the heinousness of
sin, that God thereby is kept from entering into cove-
nant without blood.
If that true blood, which doth properly take away
sin, even the blood of the Son of God, be duly
weighed, the foresaid aggravation will be much height-
ened.
Sec. 100. Of making known God's covenant before
the seal he j)tit to it.
The aforesaid general point of dedicating things
under the law with blood, the apostle exemplifieth by
sundry particulars. In setting them down, he begin-
neth with the time when that course was first observed,
and with the ground of observing the same.
The time is in these words, ichen Moses had spoken
evenj precejd.
Of Moses, see Chap. iii. 2, Sec. 37.
The apostle in that which is here set down, hath
relation to Exod. xxiv. 7. 8 ; for besides the sprinkling
of blood there mentioned, the very words spoken by
Moses are quoted in the next verse.
This phrase, had spoken, implieth that Moses de-
clared the meaning of what he did before he used that
rite of sprinkling blood, whei'eby the covenant of God
was ratified ; so as God's covenant might be made
known before the seal be put to it. The blood that
was sprinkled was a sign, a seal, a ratification, yea,
and a kind of sacrament. Consider all the signs and
seals which God ordained for ratifying of his covenant
any way, and you shall find this verified ; particularly
in the case of circumcision, Gen. xvii. 7, 10 ; and the
passover, Exod. xii. 12, 13; and baptism. Mat. xxviii.
19 ; and the Lord's Supper, 1 Cor. xi. 23.
1. A seal is in vain without a covenant.
2. By the covenant whereto the seal is annexed,
diiference is made betwixt common and sacred signs.
Ver. 18-22.]
GOUGE ON HEBREWS.
203
3. The word sheweth the end, use, virtue, and
efficacy of a seal ; without the word it can be nothing
but a naked and idle ceremony.
1. The popish manner of administering sacraments
in an unknown tongue, or in a secret corner, is no
way agreeable to this practice of Moses. What use
can people make of a sacrament so administered ? or
what benefit can they reap thereby ?
2. Such sacraments obtruded upon God's church,
as have no warrant from God, are hereby refuted.
3. Commendable is the custom of reformed churches,
which plainly declare both the covenant and the privi-
leges thereof, before they administer a sacrament, the
seal of it.
Obj. Infants are baptized, which understand not
what is said.
Ans, Baptism, as circumcision, is a sacrament of
regeneration, afforded to them only who were born
under the covenant, and thereupon have a right to it ;
and their parents are charged to instruct them so soon
as they shall come to understanding, in the mystery
of the covenant, and the privileges thereof, which at
the administering of baptism are distinctly made
known.
4. This should stir up people that desire to be
made partakers of the seals of God's covenant, to seek
to be well instructed therein, that they may understand
what is sealed up unto them. The more distinct
knowledge they have thereof, the more comfort they
will reap thereby.
5. This also should stir up ministers to acquaint
their people with the meaning of the covenant, with
the promises comprised under it, and with the bene-
fits that people may reap thereby. This is intended
under this charge, * Go, teach all nations,' Mat. xxviii,
19. Thus shall they shew themselves faithful, as
Moses was.
Sec. 101. Of ministers delivering God's ichole
counsel to all under their charge, according to law.
The ground which Moses had to do what he did is
set down in this word, precept. Hereby is meant that
charge which God gave him, for it was God's precept.
As this manifesteth God's care over his church in
giving precepts for the well ordering it (whereof see
Chap. viii. 5, See. 12), so in Moses's example it im-
plieth a minister's duty, which is to speak God's pre-
cept. Ministers must have their warrant from God
for what they do in their ministerial function. See
Chap. viii. 5, Sec. 14. This was one point of Moses
his faithfulness. See Chap. iii. 2, Sec. 89. The like
may be instanced in all the prophets, who came with
the word of God in their mouths, and with this war-
rant, Thus saith the Lord. As for Moses, when he had
not his express warrant, he would go to the Lord to
know his mind, as in the case of him that blasphemed
the name of the Lord, Lev. xxiv. 11, 12; and of
them that were unclean at the passover. Num. ix. 8 ;
and of him that gathered sticks upon the Sabbath day,
Num. XV. 34, 35. The apostles also had the like
warrant, 1 Cor. xi. 23 ; 1 John i. 1 ; Rev. i, 1.
1. Ministers are God's servants and ambassadors ;
they stand in his room, and must declare his mind.
2. This warrant maketh their ministry to be the
better accepted, and the more regarded.
3. This is enough to support them against all op-
position, and to make them courageous in performing
their function.
It will the more encourage and embolden them,
that herein they be impartial, as Moses was, which is
manifested two ways :
1. That he spake every precept.
2. That he spake to all the people.
The former sheweth that God's whole will must be
made known. This God requireth, Jer. i. 17, Mat.
xxviii. 20. This faithful servants of God have en-
gaged themselves to do, 1 Kings xxii. 14, Jer. xlii. 4.
And they have actually done it. Acts xx. 20, 27.
God appoints nothing rashly, without just cause, and
in vain. To yield to some things, and to neglect
others, is to oppose our shallow conceit to the un-
searchable wisdom of God ; yea, that which we do
will be a witness against us for that which we neglect,
because all is from the same authority.
1. This teacheth ministers to cast off such rags of
the old man as keep them from making known every
precept or any part of God's will : those rags are fear
of men, undue shame, popular applause, ambition,
&c. Many can deliver such truths as stand with the
times, and earnestly press them, but are silent in
other truths, and pass them by ; they shew more
respect to themselves than to their Lord and Master.
2. Such as desire to approve themselves to the
Lord that sent them, must have an eye to his whole
will and counsel, and faithfully make known every
precept. For this end it is requisite that they have
knowledge thereof, and withal a holy resolution to
stick close to him that sent them, and not to fear man.
See Chap. iii. 2, Sec. 40.
The latter branch of Moses his impartiality sheweth
that God's word is impartially to be dispensed to all
this people, Deut. xxxi. 12. Certainly he did so who
said, ' I am pure from the blood of all men,' Acts xx. 26.
All are alike to God ; he ' hath no respect of per-
sons,' Acts X. 35. See more hereof. Chap. vi. 11,
Sec. 78.
That which Moses did is said to be according to
the law. Law in general doth set forth the same
thing that precept before mentioned did ; for the law
of God is here meant. It is called precept, to set
forth the authority of him that enjoined it. He had
power to command. It is styled law, to shew the
stability thereof, and necessity of yielding obedience
thereto ; for a law is an established ordinance or
statute, which must be observed.
The word law sheweth the warrant that Moses had
26-t
GOUGE ON HEBREWS.
[Chap. IX.
to do what he did, which was noted out of the word
precept, Sec 101.
Tiiis word according, having reference to the law,
hinted the manner of doing that which was done. It
was done according to that which the law prescribed.
Of a right manner of doing that which is hiwful, sec
Chap. viii. 5, Sec. 17.
Sec. 102. Of the hind of creatures that were sacrificed.
The particuhirs wherewith the apostle exemplifieth
the ratit'ving of things under the law with blood fol-
low. But first he sheweth with what blood that and
other things were dedicated, and how that blood was
applied.
The blood here mentioned is said to be ' of calves
and goats.' Under this word calves, he means young
bullocks, as was shewed, ver. 12, Sec. 5G.
We read of four sorts of creatures ordained to be
slain for sacrifices : bullocks, goats, sheep, doves,
Lev. i. 3, 10, 14. Under bullocks and goats are
comprised the male and female, calves and kids ;
under sheep, rams and lambs ; under doves, turtles
and pigeons. There is mention also made of little
birds. Lev. xiv. 4. All these prefigured Christ, the
only true sacrifice. They were all, under the law,
accounted clean. Of such only were sacrifices to be
made. Gen. viii. 20. They were types of Christ's in-
tegrity. By an equity they shewed that we must ofier
nothing unto God but that which he accountelh clean,
Rom. xii. 1, 2.
1. In particular, such beasts as were of the herd,
namely bullocks, are counted strong to labour, Ps.
cxliv. 14. In this respect they might set out Christ's
strength and ability in the work whereunto he was set
apart.
2. The goat is a creature of courage, Prov. xxx. 31.
The Grecian monarch is in this respect resembled to
a goat, Dan. viii. 5. Hereby the courage of Christ in
going through M'ith that which he undertook is typified.
3. Sheep and lambs are, of all creatures, the meek-
est and humblest. These fitly typified the innocency
and integrity of Christ. In reference to this sacrifice,
Christ is said to be ' brought as a lamb to the slaugh-
ter, and to be as a sheep before her shearers,' Sec,
Isa. liii. 7.
4. Doves are counted innocent or harmless. Mat. x.
1 G. Thus these also typified the innocency of Christ.
5. Little birds may also be reckoned in the number
of harmless creatures, and so typify the same thing as
the former did.
All the foresaid creatures were both clean, and also
useful and profitable : their flesh good and wholesome
meat, the skins of the beasts good for clothing ; the
wool, bird ' and feathers of them, useful ; and in these
and other like respects, fit types of Christ. Hereby
is confirmed that which was before shewed of legal
rites typifying like truth. Sec. 98.
' Qu. 'huir'?— Ed.
Sec. 103. 0/ blood and water sprinkled with scarlet
vjool and hyssop.
Water also, as well as hlond, was sprinkled under
the la.v to cleanse such as were unclean ; for it is hero
said that 3Iosps took the blood with water. The leater
here intended is that which is comprised under ashes,
ver. 13, Sec. 70. For the ashes of an heifer was
mixed with running water, and thereby a purifying
water made. Besides, we read of * a little bird' that
was to be killed over running water, whereby the blood
and water came to be mixed, Lev. xiv. 5. This mix-
ture of blood and water was requisite to keep the
blood from clodding, and also to make it go the
further.
The blood typified the price of our redemption ;
the water, the virtue that issueth from Christ's
blood, to cleanse away the filth of sin remaining upon
us, for water is used to make clean that which is foul,
Isa. i. IG.
The mixture of blood and water typified a cleansing
virtue, accompanying the merits of Christ's sacrifice.
Hereof see more, ver. 13, Sec. 73.
For the better using of the foresaid blood and water,
the law^ appointed scarlet wool and hyssop, Lev. xiv.
6, Num. xix. G.
The word xoxx/vou, translated scarlet, is sometimes
put for purple.' Both of them are precious colours,
with which the garments of princes and other great
persons use to be dyed. It is also sometimes tran-
slated crimson, Jer. iv. 30. Though we put a difi'er-
ence betwixt scarlet and crimson, one being of a sadder
and deeper dye than the other, yet they are oft put
for one and the same colour. I conceive that scarlet
is the more proper to the point in hand ; for it is the
most like blood, and the most precious, and the most
pure ; least capable of stains. The Hebrew word is
derived from a root that signifieth to iterate, or do a
thing again and again, T\yZ', iterarit, 1 Kings xviii. 34.
Thence a noun, ''Ji^', secniulus, which sis^nifieth the
second, Gen. i. 8 ; whence the word *J-*, coccineus,
translated scarlet, because it is twice or oftener died :
it is a deep dye, Isa. i. 18.
Thus this colour did typify the preciousness and
pureness of Christ's blood.
Some apply this to faith, as a means whereby
Christ's blood is applied to us, and thereupon take
occasion,
1. To commend the gift of faith, as a most precious
gift, 1 Peter i. 7.
2. To stir up men to array themselves with faith, as
with a most honourable garment. ' Above all, get
faith,' Eph. vi. IG.
3. Highly to esteem of them who are rich in faith,
James ii. 5.
Others apply it to the Spirit, which is the means
on God's part to apply Christ unto us. It cannot be
denied, but that the Spirit, being the Spirit of God,
' xixKOf, est granum quo purpura tingitur.
Yer. 18-22.]
GOUGE ON HEBREWS.
•2(i5
is most precious and pure. He is styled the Holy
Ghost. Neither can it be denied, but that he is the
most principal means of applying Christ unto us.
These may be fit resemblances.
Yet I suppose that, all circumstances duly considered,
this scarlet, as other types, may point at Christ, and
at his death. There are many differing tj^pes that
had reference to Christ, by reason of his many dif-
ferent offices, woi'ks, properties, and benefits that we
receive from him.
That which was dyed with the colour here intended,
is said to be wool. Wool soaks up that which is
liquid, and holds it, so as that which it soaketh up may
be the better sprinkled out of it. Wool before it be
dyed is white, Isa. i. 18; it is also soft. This might
farther typify the purity and mildness of Christ.
Besides, as white and soft wool might be dyed into
scarlet, so Christ by death was made bloody as scarlet ;
I say bloody, for the redemption of believers.
With this scai'let wool hijssop was joined. Hyssop
is a little herb with many branches, and in that respect
fit to sprinkle. It was counted one of the lowest
plants, being set in opposition to the tallest of plants,
which is the cedar tree, 1 Kings iv. 33.
It hath a sweet savour, and a purging virtue.
They who apply the scarlet wool to faith, and to
the Spirit, do also thereunto apply this hyssop. For
the Spirit by faith makes men lovely, humble, deniers
of themselves. For self-boasting is ' excluded by the
law of faith,' Eom. iii. 27; thereby also the Spuit
purgeth us, Acts xv. 9.
But Christ may most especially be counted the
truth intended under this type. He indeed was lowly.
Mat. xi. 29 ; his blood hath the purging virtue, 1 John
i. 7 ; he is of a sweet savour, Eph. v. 2, Mat. iii. 17.
Thus we see how all these rites are fit for that
whereunto they were ordained ; fit in their use, fit in
their signification ; see ver. 18, Sec. 98.
Their use was to sprinkle blood and water. Of blood
and water mixed, and the signification of them, see
ver. 13, Sec. 71 ; of the mystery of sprinkling, see
ver. 13, Sec. 72.
Sec. 104. Of sprinhling the hooh of the covenant.
The first thing that is here said to be dedicated
with blood and water, is the book. The book here
intended was the book of the covenant, containing in it
all the laws of God, Exod. xxiv. 7.
This was 'sprinkled in two respects : one, of itself;
another, of the people.
1. In regard of the law itself. It was not able
to make perfect, as hath been shewed, Chap. vii.
19, Sec. 86. Therefore it was requisite that an-
other means, even Christ's blood, should be added
thereto.
2. In regard of children of men, who by use, or
rather abuse, made it a condemning letter, it needed
to be sprinkled with blood.
1. This sprinkling of the book with blood and water,
is directly against the popish proud conceit of justi-
fication by works. All works come under the law.
If man could be justified by the law, what need was
there of sprinkling this book ?
Obj. They are works dipped in Christ's blood which
justify.
Ans. Christ's blood was added to the law, not to
enable the law to justify a man, but to bring in a new
way of justification, Rom. viii. 3. Christ is there-
fore said to be ' a new and living way,' Chap. x. 20.
Ohj. 2. Christ merited to make our works meri-
torious.
Ans. This is to make Christ to die, that we should
be redeemers.
2. Let us by this sprinkling of the book take notica
of the necessity of Christ's death ; without it, all cove-
nants betwixt God and man are in vain. Only in Christ
the covenant of God is made effectual to sinners.
3. This sprinkling of the book giveth instance,
that pure and holy things are made impure to sinful
men; not that they are so in themselves, but in men's
use of them. The law that was written in this book is
' pure,' and ' clean,' Ps. xix. 8, 9 ; but yet to men a
'killing letter,' 2 Cor. iii. 7 ; yea, the gospel is made
' a savour of death,' 2 Cor. ii. 16 ; and the holy sacra-
ment, 'judgment,' or damnation, 1 Cor. xi. 29; yea,
Christ himself ' a stone of stumbling, and rock of
ofience,' 1 Pet. ii. 8.
The ground hereof is man's sin, which turncth
blessings into curses ; and that corruption which is in
man, whereby he perverteth every good thing that ho
useth. As the sweetest herbs are made poisonous to
spiders; the clear sun noisome to dunghills; the
purest waters that come from heaven produce weeds
in rank grounds ; not in themselves, but by reason of
the venom in the spider, the stench in the dunghill,
and the rankness in the ground ; so is it in this
case.
1. Much matter of humiliation doth this minister
unto us. If John had cause to weep, ' because no
man was found worthy to open the book,' Rev. v. 4,
what cause have men to mourn, because the book
being opened is made death to them ! Whether ig
worst, not to have the book opened, which endangereth
life ; or to have the book so opened as death to follow
thereupon ?
2. Upon sprinkling the book with blood and water,
great matter of gratulation is ministered unto us, for
hereby death is taken away.
God thought it not enough to give unto his people
that book of the covenant, but that it might be useful
unto them, he causeth it to be sprinkled with the
blood of his Son.
Sec. 105. Of sprinkling all the 2^eople.
The second instance of being sprinkled is here said
to be, all the people. This must here be taken either
266
GOUGE ON HEBREWS.
[Chap. TX.
representatively, for the heads that represented all
the rost, or inolusively, for all that were present.
This general piirLicle all, implieth that all of all
sorts arc unclean, Isa. Ixiv. G ; John iii. G ; Eph. ii. 3.
For ' Who can bring a clean thing out of an unclean ?'
Job xiv. 4. What David said of himself, every one
hath just cause to say, * I was shapen in iniquity; and
in sin did my mother conceive me,' Ps. li. 5.
This is a point to be known and acknowledged, to
keep us lowly, and from all self-conceit, yea, and to
make ns inquire after means of cleansing.
The sprinkling of all the people shewcth that means
of cleansing are allbrded to all in the church, 1 Cor.
3^- 1—1. The extent of God's covenant made to Abra-
ham, Gen. xvii. 10, declares as much, so doth the
extent of Christ's charge. Mat. xxviii. 19.
For with God is no respect of persons. See Sec.
101.
1. This is enough to strip man that remains unclean
of all excuse, Luke xiv. 24. They who living in the
church are not cleansed, reject the means of cleansing
tendered unto them, and manifest a contradicting
spirit against Christ's good will towards them, forcing
him to say, «I would, but you would not,' Mat.
xxii. 37.
Let this stir us up to use the means of cleansing
aliorded unto us. What stronger motive can we have
than this general motive ? See The Whole Armour of
God, on Eph. vi. IG, treat, ii. part vi., sees. 29, 30.
Sec. 106. Of reconciling Moses and the apostle.
Ver. 20. Sni/inr/, This is the blood of the testament
ichich (rod hath enjoinedunto ijoji.
In this verse the apostle, by way of parenthesis,
joineth together the word and sign, the covenant and
seal. The sign and seal was the sprinkling of blood.
Here is shewed the end and use of that rite, in this
phrase, ' This is the blood of the_testament,' &c. The
end of the foresaid holy rites were to be signs of the
covenant betwixt God and his people. This word of
transition, }Ayuv, saj/iiiii, implieth that that which
followeth is a declaration of the meaning of that which
was done.
It is necessary that these two, testament and blood,
be joined together ; for a testament is of no validity
without blood, as hath been shewed ver. 17, Sees. 93,
94 ; and blood is of no efficacy without a testament.
This text is taken out of Exodus xxiv. 8, where it
is thus expressed, ' Behold the blood of the covenant,
which the Lord hath made with you concerning all
these words.'
In the words of the prophet and the apostle there
is some seeming diflference, but in sense there is none.
The diflerence in words is either by leaving out or
altering some of them.
1. This note of attention, hehold, is left out. That
being but a circumstance, altereth no sense. Besides,
it is implied in this particle of reference rf,uro, this.
2. The last words, concerning all tJiese words, are
left out. Moses, in those words, had reference to
sundry ordinances which he read ; whereof because
the apostle had no occasion to mention, he omitted.
The alterations are these :
1. What Moses calleth a covenant, the apostle
styleth a testament.
Ans. (1.) The word which the apostle useth signi-
fieth both a covenant and a testament, as hath been
shewed. Chap. vii. 22, Sec. 94.
(2.) Moses wrote before the death of the testator,
the apostle after his death ; so as the same thing which
in Moses's time was a covenant, in the apostle's time
was a testament.
(3.) Moses speaking of the matter, which was an
agreement betwixt God and his people, styleth it a
covenant ; but the apostle, speaking of the manner of
ratifying it, styles it a testament.
2. Where Moses useth this word covenanted or made,
the apostle turns it enjoined or commanded, iviniXaro.
Ans. Moses used a word which is proper to a cove-
nant, but the apostle changeth it into this authoritative
word enjoined, to shew the ground of what was re-
quired, God's charge; and withal to declare that it was
no arbitrary matter for them to do or to leave undone,
but a matter of necessity : ' the Lord enjoined it.'
The apostles were not translators, but expositors,
of texts of Scripture, and thereupon had liberty to
alter words for clearing of the sense. See Chap. i. G,
Sec. 72.
The word which we translate enjoined is a compound.
The simple verb, dX^w, is out of use ; but there are
two nouns, ivru'h.iMa, Mat. xv. 9, hro'/Jiv, Mat. xv. 3,
that are such compounds as this verb, both which do
signify a commandment. The word, then, implieth a
bounden duty ; so as it was not a matter arbitrary or
doubtful, but that which in obedience to the supreme
sovereign was to be observed. This word is used
Chap. xi. 22, Sec. 122.
Sec. 1 07. Of this phrase, ' This is the blood of the
testament.'
That the people might the better understand what
he intendeth, Moses directs them to that very act
which he then did, by this phrase. This is the blood,
See. ; for the note of reference, this, implieth that
which he was then in doing. It is somewhat answer-
able to a like phrase of our Lord Christ, who, having
taken bread and broken it, said, * This is my body,'
Mat. xxvi. 26.
From hence we may infer, that a sacramental deno-
mination of a thing signified by the sign doth not
argue a transubstantiation of the sign into the thing
signified, qr a cousubstantiation of the sign and thing
signified. The tree that is called ' the tree of life'
was not life in itself, Gen. ii. 19. Circumcision,
which is called ' the covenant,' Gen. xvii. 9, was not
the covenant itself ; nor was the lamb the passover,
Ver. 18-22.]
GOUGE ON HEBREWS.
2fi7
yet so called, Exodus xii. 21 ; nor the rock, Christ
himself, yet so called, 1 Cor. x. 4. The end of a
sacramental phrase is to shew outwardly what is in-
wardly intended, and to raise the mind from the out-
ward sign to the inward thing signified, and to assure
us of the presence of grace, and of the thing signified,
not carnally, but spiritually. This spiritual presence
is as true and real as a carnal presence can be, and
much more effectual and comfortable ; for by the
spiritual presence of Christ the true believer partaketh
of the merit and virtue of Christ's passion, and of the
benefits that flow from thence.
The Rhemists do hence infer, that * the chalice of
the altar hath the very sacrificial blood in it that was
shed upon the cross.' Others do hence frame this
argument : as there was the true blood of the tyge in
the typical and legal sacrament, so there must be the
true blood of the truth in the true and evangelical
sacrament.
Ans. 1. All that may be granted, and yet their
transubstantiation not concluded thereupon. Thus
the resemblance will hold : as under the law there w-as
shed the very blood of beasts for those legal cleansings,
so under the gospel is shed the very blood of Christ
for a spiritual cleansing of the soul. This none deny.
But will it hereupon follow that that blood is shed in
the sacrament ?
2. The resemblance betwixt legal and evangelical
sacraments must be in the signs of each. Thus it will
follow, that as thei'e was true blood in theirs, so there
is true wine in ours ; which analogy is taken away by
transubstantiation.
3. The blood which Moses sprinkled was no more
the proper blood of the covenant than the wine ; for
that blood could not take away sins, Heb. x. 4.
4. The words of Moses are not proper, but figura-
tive,
5. Their resemblance doth not hold ; for Moses
and the apostle refer the relative this to blood, but the
evangelist referreth it to the cup in which the wine
was ; thus, ' This cup is the new testament in my
blood,' Luke xxii. 20.
By this mention of blood added to the testament, is
shewed the end of sprinkling blood under the law,
which was to declare that blood was the means of
God's entering into covenant with man-; as hath been
shewed, ver. 18, Sec. 99.
This joining of blood with a testament, and styling
it ' the blood of the testament,' sheweth that by
Christ's blood the covenant was turned into a testa-
ment, and made inviolable ; as hath been demon-
strated, ver. 15, Sec. 88, and ver. 16, Sees. 93, 94.
Sec. 108. Of divine institution tJte ground of a sacra-
ment.
The ground of the foresaid sacramental sign and
action (which was sprinkling blood as a ratification of
the covenant) is thus expressed, which God hath en-
joined unto you. Hence we may observe, that a divine
institution is requisite for the constitution of a sacra-
ment. This was the ground of all true sacraments
that ever the church had, as may be proved by a par-
ticular induction of several sacraments.
1. There were two sacraments in man's entire
estate : the tree of life, and the tree of knowledge of
good and evil ; both which God appointed to be sacra-
ments. Gen. ii. 9.
2. The general sacrament for the whole world,
namely, the ark, 1 Peter iii. 21, was also by God
enjoined.
3. Circumcision, which was the ordinary sacrament
of regeneration to the Jews, was instituted of God,
Gen. xvii. 10.
4. The other ordinary sacrament of the Jews, to
seal up their spiritual nourishment, namely, the pass-
over, was ordained of God, Exod. xii. 3, &c.
5. The Jews' extraordinary sacraments were also of
God. These were four :
(1.) Israel's passing through the Red Sea, Exod.
xiv. 16, &c.
(2.) The cloud under which they were, Exod. xiii.
21, 22.
These two were to them as baptism, 1 Cor. x. 1,2.
(3.) Manna that fell from heaven, Exod. xvi. 4.
(4.) The water that came out of the rock, Exod.
xvii. 5, 6, &c.
These two were to them as the Lord's supper,
1 Cor. X. 3, 4.
6. The Lord's supper was instituted by Christ,
Mat. xxvi. 26.
7. Baptism was also instituted by Christ, Mat.
xxviii. 19.
1. Sacraments are part of God's worship, and in
that respect must have God's warrant. In vain they
worship God who worship him by men's inventions,
Mat. XV. 9.
2. Sacraments are seals of God's covenants. Now
the seal must be his whose the covenant is. One's
seal binds not another, much less can man's seal
ratify God's covenant.
3. All the eflficacy that is in a sacrament ariseth
from divine institution. How could the cutting off" the
foreskin of a man be a seal of the righteousness of faith,
Rom. iv. 11, and assure him of the remission of sins,
if God had not ordained it to that end ? The like may
be said of baptism, and so of other sacraments. Herein
lieth the ditierence betwixt sacramental bread and wine,
and the bread and wine that we eat at our own tables.
By divine institution the former proves spiritual
nourishment ; the latter is only corporal.
1. By this touchstone, these five popish sacraments,
penance, confirmation, ordination, matrimony, and
extreme unction will be found to be forged. It cannot
be proved that they were instituted of God.
2. Such sacraments as are instituted of God, are not
matters arbitrary, left to our own will, to observe or
268
GOUGE ON HEBREWS.
[Chap. IX.
not observe ; but by virtue of the divine institution
necessity is laid upon us. What God enjoineth to bis
cburcb, his church is bound to observe. They shew
themselves rebellious against God's authority, and
despisers of his covenant, who either wilfully re-
fuse, or carelessly neglect to observe them. On this
ground, saith the Lord, ' The uncircumcised man-
child shall be cut oil from his people,' Gen, xvii. 14.
3. Divine institution further requireth, that they
who observe the sacraments be conscionable in a riglit
manner of observing them ; namely, reverently, holily,
in faith, with love, and other requisites fit for such
divine ordinances.
Sec. 109. Of sprinlding holy things with hlood.
Ver. 21. moreover, he spriyiklcd irilh hlood both the
tuhernacle, and all the vessels of the ministry.
The apostle having, by a short digression, shewed
the end and warrant of sprinkling things with blood,
he returneth to his enumeration of other things that
were so sprinkled.
In bringing in those particulars he useth two con-
junctions, y.ui, and, di, hit, and an adverb, o/ioioo:,
likewise. Our English compriseth them all under this
word moreover ; they imply that these are distinct
things fi-om the former, but yet used as the former
were.
Of sprinlding, and that with hlood, see ver. 13,
Sees. 71, 72.
Of the tabernacle, see ver. 11, Sec. 55, and Chap.
viii. 2, Sec. 5.
By vessels of the ministry, he meancth the candle-
stick, the table, the altar, both that of gold and
that of brass, the great sea, other lavers, all such in-
struments as were set upon the table of show-bread,
as dishes, cups, spoons, bowls, and such like, whereof
you may read a particular enumeration 1 Kings vii.
45-50, They are called vessels of the ministry, because
they were for public service.
Of the notation of the Greek word Xurov^yia, trans-
lated ministry, see Chap. i. 7, Sec, 79.
All these were holy in their institution, and con-
secrated to holy uses. These and such other are
styled ' dedicate things,' 1 Chron. xxvi. 20, 20.
(J7i('st. If they were holy, why were they sprinkled
with blood ?
Ans. 1. Though in themselves by God's institution
they were holy, yet being used by man, in regard of
that pollution which is in man, and issueth from him,
they were to be sprinkled and thereby purged.
2. They were sprinkled with blood, to shew that
the things which man useth are made acceptable to
God by the merit of Christ's sacrifice, for the blood
here mentioned typified the blood of Christ.
Of the fornitr, namely, that pure things are made
impure to sinful men, see ver. 19, Sec. 104.
The latter, that holy things are made acceptable to
God by the merit of Christ's sacrifice, is evident by the
mention of faith in ofi'ering those things which God
accepted, as the ofi'ering of Abel, Gen. iv. 4, Heb, xi.
4. The like may be applied to all other acceptable
sacrifices. As this was typified by the sprinkling of
blood, by the incense that was ofl'ered up under the
law ; in allusion whcreunto it is said, that ' the smoke
of incense which came with the prayers of the saints
ascended up before God,' Rov. viii. 4.
God himself saith of Christ, ' This is my beloved
Son, in whom I am well pleased,' Mat. iii. 17. God
is not only well pleased with Christ, but his good
pleasure doth so rest in and on him, as he is well
pleased with all that are presented unto him by his
Son. On this gi*ound it is said, that ' God hath made
us accepted in the beloved,' Eph. i. 6.
On this ground it becometh us, whensoever we ap-
proach into God's presence, as they did who went into
the tabernacle, and perform any holy duty, to apply to
our-;elves the sacrifice of Christ ; this is to be sprinkled
with the blood of Christ. Faith is the means of apply-
ing the same, so as the believer may with a strong
confidence appear before God in an holy duty, as the
priest might enter into the tabernacle with the sprink-
ling of blood.
As all the vessels were to be sprinkled, so all God's
ordinances, and the particular circumstances appertain-
ing to them, are to be performed through faith in
Christ.
As thou desirest to be accepted in thy person, so let
thy desire extend to all the holy things thou usest ; do
them all in faith, so will God have re.spect to thee, and
to thy services.
Sec. 110. Of purging all things with blood.
Ver. 22. And almost all things are by the law purged
u'ith blood ; and without sJiedding of blood there is no
remission.
Lest the apostle might come short in his enumer-
ation, he addeth this clause, and almost all things are
by the law purgt'd with blond.
Under this general, all things, he compriseth such
things as appertained to the tabernacle, and to the
service of God. Yet because there might be some
things that were not so sprinkled, he addeth this re-
strictive particle, cyjbhv, almost. We do not read of
the table, or other hangings, or the priests' garments,
and such other things from which the blood could not
be well cleansed, were so sprinkled.
By the law, xara rov vo/mov, he meaneth the cere-
monial law, and implieth that that sprinkling that was
then used, was but legal ' to the purifying of the flesh,'
as is noted, ver. 13, Sec. 75.
This word purged sheweth the end of sprinkling
blood upon them, namely, that that pollution, which
through man's use of them did cleave unto them,
might be taken away, and both they made fit for man's
use, and man made fit to use them.
This giveth proof that God would have all things
Ver. 18-22.]
GOUGE ON HEBREWS.
269
sanctified to his people : his word, his sacraments, of
prayers and praises, our singing of psalms, the actions
that we do, as lifting up our hands and eyes, bowing
our knees, yea, the places where we meet, and all such
things, all are to be sanctified, and that by faith in
the blood of Christ Of the word, xa^ac/^sra/, trans-
lated ^j((/-^ec/, see Chap. i. 3, Sec. 27.
Sec. 111. Of hlood shed the only means of remission.
An especial reason of the foresaid rite of sprink-
ling blood, is in this phrase, ivithoiU sheddinrj of hlood
is no remission. This reason manifesteth a necessity
of that rite. For remission of sin is absolutely ne-
cessary ; but blood must be shed and sprinkled for
remission of sin.
This phrase, shedding of blood, is the interpretation
of one Greek word, a'iij,aTi%-)QjSia, but a double com-
pound. It is compounded of a noun, aifLa, that
signifies hlood, and a preposition, ;'x, that signifies out,
and a verb, yytti, fimdo, that signifieth juour. To join
them all together, this double compound signifieth a
pouring out of blood. The word here used is only in this
place used, and fitly to the apostle's purpose, for blood
could not be sprinkled unless it were first let out of
the beast, and poured into some vessel to be carried
up and down. Another compound from the foresaid
simple verb, 'x^oG^vsig, is used Chap. xi. 28, Sec. 157.
The remission that the apostle here speaketh of is
the remission of sins. The word cifisaig,^ translated
remission, hath for the most part this noun, sins,
added to it, as Mat. xxvi. 28, Mark i. 4. But some-
times it is set alone, and the word sins understood, as
Mark iii. 29, Luke iv. 18, and here.
The manner of setting down this point with a
double negative thus, u'ithout, no, carrieth emphasis.
It implieth that there is no other way for obtain-
ing remission of sins.
1. This reason taketh it for granted that sin is re-
missible. It may be pardoned. Hereof see the
Treatise of the Sin against the Holy Ghost, part i.
sec. 5, at the end of Domest. But.
2. It is also taken for granted, that blood is the
means of purging away sin. Of these two points, see
ver. 7, Sec. 43, and ver, 18, Sec. 99.
3. The main point here intended is, that there
is no other way to expiate sin but by blood. This is
to be taken of the procuring cause of remission of
sins ; for there are many means as courses to be taken
by us, whether we may gain assurance that sins are
pardoned. But if you read the Scriptures throughout,
you shall find no other purchase of sin than blood.
The truth that was typified by the blood under the
law, namely, the blood, sacrifice, or death of Christ, is
the only price that can make satisfaction for sin. Sin
is that bar which keepeth the flood gates fast shut
against the current of mercy. Satisfaction of justice
pulleth out the bar, and then mercy flows in apace.
* 'iu I'iu 'infii, mitto, aipin/M, remitto, inde cl<pi!ns remissio.
This is sufficient to disprove the many foolish in-
ventions of papists, whereb}' they do egregiously de-
lude their people in seeking pardon of sin.
In particular, this discovereth the vanity of the
popish distinction of a bloody and unbloody sacrifice.
They say that their mass is an unbloody sacrifice ; and
yet they affirm that it is a propitiatory sacrifice for
remission of sins. They think to salve up all by a
conceit of a concomitancy of blood with flesh. But
even that conceit is here refuted by the word which
the apostle here useth, shedding of blood: ' without
shedding of blood is no remission.' It is not
sufficient that blood be with flesh ; but blood must be
shed and poured out, as the notation of the word im-
plieth. Thus much doth Christ express in the insti-
tution, * This is my hlood which is shed,' Mat. xxvi.
28. Of the distinction betwixt a bloody and unbloody
sacrifice, see Chap. vii. 27, Sec. 115.
For our parts, let us learn to trust, and that wholly
and only, to this means of remission, the blood of
Jesus Christ shed for our sins.
Sec. 112. Of the resolution o/Heb. ix. 18-22. "^
Ver. 18. Whereupon neither the first testament was
dedicated without blood.
19. For when Moses had spoken every pi-ecept to all
the people according to the law, he took the blood of
calves, and of goats, with water and scarlet ivool and
hyssop, and sprinkled both the book and all the people,
20. Saying, This is the blood of the testament which
God enjoined unto you,
21. Moreover, he sprinkled with blood both the taber-
nacle and all the vessels of the ministry.
22. And almost all things are by the laiv purged
with hlood ; and without shedding of blood is no remis-
sion.
In these five verses is set down a legal dedication.
In it we may observe,
1 , The inference of it upon that which went before,
in these words, whereupon, neither.
2, The substance of the dedication. This is,
(1.) Generally propounded.
(2.) Particularly exemplified.
In the general two things are declared :
[1.] The thing dedicated, the first testament.
[2.] The means of dedicating it, blood.
In the particular exemplification are considerable,
[l.J The time when the dedication was performed,
and that was when the meaning thereof was declared.
In describing this circumstance are noted,
1. The person that declared the meaning, Moses
had spoken.
2. The matter that was spoken, precept. Amplified
by the generality, every precept,
3. By the persons to whom it was spoken, to all
the peo^Jle.
4. The manner of ordering what he did deliver,
according unto the law.
270
GOUGE ON HEBREWS.
[Chap. IX.
2. The moans of dedicating. This is described in
four particulars :
1. The blood of calves and goats.
2. "Water.
8. Scarlet wool.
4. Hyssop.
8. The manner of using the blood, in this word
sprinkled.
4. The thinj^s dedicated, which were either such as
were then present, or afterwards dedicated, ver. 21,
22.
The things then present were of two sorts :
1. The book.
2. All the people.
In the 20th verse is particularly set down the
words, whereby Moses explained the meaning of what
he did. This is,
1. Generally hinted in this word sayinfj.
2. Distinctly expressed ; where is shewed,
1. The matter intended, this is the blood of the
testiiinent.
2, The warrant he had for what was done, idiich
God hath enjoined you.
The things afterwards dedicated are set down, ver.
21, 22.
Therein is,
1. A repetition of the means of dedicating, he
sprinkled iiith blood.
2. An expression of the things dedicated, and that,
1. In two particular kinds :
(1.) The holy place, the tabernacle.
(2.) The holy things, all the vessels of the ministry.
2, In a general comprehension, thus, almost all
things. This general is amplified.
(1.) By a repetition of the means, blood.
(2.) By the effect thereof, puryed.
(3.) By the ground of all, the law.
(4.) By the reason of using that rite. Here we
may observe,
1. The benefit attained thereby, remission.
2. The manner of using the blood, sheddiny.
8. The necessity thereof ; uilhout such shedding no
remission.
Sec. 113. Of observations gathered out of Heb. ix.
18-22.
I. Legal rites tvere grounded on equity. This word of
inference, whereupon, intcndcth as much. Because
testaments were usually ratified with the death of the
testata^, thereupon God's testament was ratified
with llood. See Sec. 97.
II. God's covenant made with the Jcivs tvas the first
testament. So it is here called. See Sec. 98.
III. God would have sacred things dedicated. Thus
much is expressed. See Sec. 98.
IV. Blood is the means of atonement between God
and man. The mention of blood in this place in-
tendeth thus much. See Sec. 99.
V. The covenant must be explained be/ore the seal be
annexed thereto. ]\loses did not use the seal of
sprinkling blood, before he had spoken and declared
what it intended. See Sec. 100.
VI. Ministers must leach what God commands.
This is implied under this word precept. See Sec. 101.
VII. The whole counsel of God must be made known.
Moses spake every precept. See Sec. 101.
VIII. God's word is to be delivered to all of all sorts.
Moses spake to all tike j^eople. See Sec. 101.
IX. What ministers do they must do according to
God's word. Moses did what ho did according to the
law, which was God's word. See Sec. 101,
X. Under the law, the blood of beasts was used. Such
were calves and goats. See Sec. 102.
XI. Water vuts sprinkled icith blood. This was to
typify the concurrence of justification and sanctifica-
tion. See Sec. 103.
XII. Christ was typified by scarlet wool. See Sec. 103.
XIII. Christ also was typified by hyssop. See Sec.
103.
XIV. Blood was made useful by sprinkling. It is
here said to be sprinkled. See Sec. 103.
XV. Tlie law could not make perfect. Therefore the
book of the covenant wherein the law was registered
was sprinkled. See Sec. 104.
XVI. Tilings pure are impure to sinners. The hook
of the law was pure in itself, yet sprinkled for man's
sake, who is impure. See Sec. 104.
XVII. All people are unclean. Therefore all the
people were sprinkled. See Sec. 105.
XVIIT. Means of cleansing are offered to all, for
all are sprinkled. See Sec. 105.
XIX. 2'he word must be joined with the seal. This
note of transition, saying, intends as much. See Sec.
106.
XX. A sacramental assertion, doth not make a tran-
substantiation of the sign. This is a sacramental
phrase, this is the blood of the testament, yet there was
no transubstantiation. See Sec. 107.
XXI. A sacrament must have divine institution.
This phrase, which God enjoined unto you, implieth a
divine institution. See Sec. 108.
XXII. The place where God's people meet for divine
service was didicated under the law. The tabernacle
was such a place, and that was sprinkled with blood.
See Sec. 109.
XXIII. Instruments used about divine service ivere
also dedicated ; such were the vessels of the ministry.
See Sec. 109.
XXIV. Generals are not to be too far extended. The
apostle here useth this word of restraint, almost. See
Sec. llfi.
XXV. 'The end of sprinkling blood was to purge things.
This word purged intends as much. See Sec. 110.
XXVI. Things of old were done by the law. So much
is here aflirmed about sprinkling all things by the law.
See Sec. 110.
Ver. 23.]
GOUGE ON HEBREWS.
271
XXVII. Sin may he forgiven. This is here taken
for granted. See Sec. 111.
XXVIII. Blood is the means of the remission of sin.
This also is taken for granted. See Sec. 111.
XXIX. There is no other means but blood to take
aivaij sin. This manner of expressing the point,
without blood no remission, proves as much. See Sec.
111.
XXX. Blood must be shed for obtaining remission.
So much is here intended. See Sec. 111.
Sec. 114. Of necessity in observing what God en-
joineth.
Ver. 23. It was therefore necessary that the patterns
of things in the heavens should be purified with these ;
but the heavenly things themselves, with better sacrifices
than these.
This conjunction ow, therefore, is the note of a con-
ckision ; and this verse is the conclusion of the main
point in question concerning dedicating things with
blood.
The argument may be thus framed :
All things dedicated to God must be consecrated
with blood ;
But types and truths were dedicated to God ;
Therefore types and truths must be consecrated with
blood.
The word avdy-Art, translated necessary, is the same
that was used ver. IG, Sec. 93, and in the same sense.
It hath here relation to the order which God hath set
down for purging things, which was with blood.
Without blood they could not be purified. Therefore
blood was necessary to purify them. Of the reason
of this necessity, see verse 7, Sec. 43, and verse 18,
Sec. 99.
The noun vvodslyfcara, translated patterns, is the
same that was used, Chap. viii. 5, Sec. 12. There it
was translated example. But in that and this place it
is taken in the same sense, namely, for legal types, in
reference to their spiritual truths. By reason of the
fit resemblance between them, the rites, which were of
things visible, exhibited in times before the truths, are
called fatterns.
The truths themselves are styled h roTg ohoavoTc,
tilings in the heavens. These are the same which are
styled heavenly things, Chap. viii. 5, Sec. 13. There
is shewed in particular what they are. They are said
to be things in the heavens, by reason of the excellency
of them ; and to amplify that excellency, the word is
set down in the plural number, heavens.
The verb xadaPi^isdai, irausleiied pur i/ied, is the same
that was translated purged, ver. 22, Sec. 110. Of
the diverse use thereof, see Chap. i. 3, Sec. 27. It
here signifieth such a purifying or purging as was
intended in the former verse ; namely, that things
sacred should in a special manner be set apart to
divine services, and that unclean things should be
pm'ged from their uncleanness.
The relative in this phrase rovroig, tvith these, hath
reference to the particulars mentioned, ver. 19, which
are blood, water, scarlet wool, and hyssop.
The inference of this verse upon that which goeth
before sheweth that there is a necessity of using such
means for obtaining good things as God hath ap-
pointed. God appointed that, for purging and cleans-
ing things and persons, blood and water should be
used, ver. 20 ; thereupon the apostle thus concludeth.
It was therefore necessary.
1. God in wisdom ordereth all his ordinances, so as,
in reference to the end for which God ordaineth them,
there cannot be a better course or means, and in that
respect there is a necessity of them.
2. God bringeth his purposes to pass in his own
way and course, and will not suffer matters to be
effected other ways. There is therefore in this respect
also a necessity of holding close to that course.
1. Vain are the attempts of all that go about to
procure good to themselves in any other way than
that which the Lord hath set down. The idolatrous
courses which the idolatrous Jews used to pacify God's
wrath did more incense him. The like may be said
of all men's inventions in sacred matters, wherein and
whereby they seek to please God.
2. It stands us in hand well to observe what God
hath ordained for the good of our souls, and to hold
close thereto, yea, to lay a necessity upon ourselves,
and to say, ' Necessity is laid upon me, yea, woe is unto
me if I do not this or that.'
Sec. 115. Of types being in themselves hit shadows.
The nature of legal types is set out in this phrase,
patterns of tilings in the heavens. It setteth out both
the meanness of them, and also the excellency of them.
Their meanness is manifested in this ^^'ovd patterns,
which implieth resemblances of things ; and if they
be compared with the truths which they do resemble,
they will be found to be dark and obscure. Here-
upon the apostle joineth these two together, example
(or pattern) and shadow. See Chap. viii. 5, Sec. 12.
The types themselves were but of external and
earthly things, and in that respect called carnal ordi-
nances, ver. 10, Sec. 50.
Surely they who of old used the legal rites merely
as outward rites, without reference to their truths, did
rest upon mere shadows, and manifested therein a
childish disposition. Much more did they who ad-
dicted themselves to those rites after their date was
out, so as then they had no heavenly truth to typify ;
but most childish are they who doat upon such exter-
nal ordinances as never had any spiritual truths for
them to be a pattern of. Of these see Chap. vii. 16,
Sec. 82.
The excellency of the foresaid types is manifested
in this, that they v^e^e patterns of things in the Iieavens,
that is, of heavenly things. See more hereof Chap,
viii. 5, Sec. 13.
GOUGE ON HEBREWS.
[Chap. IX.
Sec. 116. Of legal types cleansed iiith answerable
7)ieuiis.
As the legal types themselves were moan in their
kind, heing of earthy things, so the means of purify-
ing them were answerahle. They were purified with
tlicse, namely, with those external and eartliy things
which are mentioned ver. 19, Sees. 102, 103.
All things are cleansed with means according to
their kind. Our faces, our hands, our foot, onr whole
body, our linen, the vessels tliat we use, and other
like things, are washed and made clean with water and
other like external and earthy things.
Wo may from hence infer, that the faithful under
the law rested not in those external rites for the puri-
fying of their souls.
It is not possible that the blood of bulls and of
goats should take away sin. The gospel was preached
unto Abraham, Gal. iii. 8, and thei'ein he believed.
The like may be said of all the faithful that died under
the law. Tliis is the reason of the apostle's setting
forth the faith of so many worthies as he hath pro-
duced, Chap. xi.
Sec. 117. Of heavenhj things the substance of the
tijpes.
By way of opposition, the apostle sheweth bow the
truths of the fore- named types were after another
manner purified.
Those truths he thus expresseth, aira ra Ittov-
pdvia, the heavenly tilings themselves.
The relative themselves is set in the first place, as
if we should thus translate it, themselves being heavenly
things. By themselves, he meaueth the truths of types,
so as the very substance of legal shadows is exhibited
under the gospel. In this respect * a true tabernacle'
is mentioned, Chap. viii. 2, Sec. 6; and good things,
ver. 11, Sec. 53.
God at length exhibited the things themselves which
were good and true, to shew what he mainly aimed at,
and that the shadows and types were only for a while
in regard of man's need.
Great is their folly who, enjoying ' the things them-
selves,' hunt after shadows, as Jews, Turks, papists,
all idolatrous and superstitious persons do ; herein
they shew themselves hke the dog that, having got
meat in his mouth, snapped at the shadow of it in the
water, and so lost his meat.
'J'he Lord make us wise in seeking after those solid
truths, which by his gospf^l are revealed !
To stir us up the more hereunto, let the quality of
them be considered. Tbcy are ' heavenly things.'
The word translated heavenly, is a compound which
we may translate upper heavenly. Of this compound
word, see Chap. i. 1, Sec. 15. Of the things meant
thereby, see Cliap. viii. 5, Sec. 13.
This epithet heavenly is here given to those truths
which were typified by the law.
1. In opposition to the rites of the law, which were
earthy. This is implied under this conjunction of op-
position, but.
2. To shew the excellency, perfection, and perpe-
tuity of them.
1. Heavenly things are so much more excellent than
earthl}', as heaven is higher than the earth.
2. Those heavenly things do perfectly effect that
for which they are ordained.
3. Heavenly things are perpetual, they continue
for ever.
This should stir us up to inquire after these
heavenly things, and upon knowledge of them, highly
to prize them ; to rest satisfied in them, and to walk
worthy of them.
Si'C. 118. Of purifying heavenly things.
The aforesaid heavenly things are said to he purified.
Though this act of purifying be not expressed in this
latter clause, yet it is necessarily understood, and
must be repeated out of the former part of the verse,
otherwise this latter part would want a verb to make
up the sense.
Heavenly truths are purified as well as earthy
types.
This may seem strange if we duly weigh what those
truths were, namely, Christ himself. His body was the
truth of the tabernacle ; his deity, of the altar ; his
human nature, of the sacrifice ; his person, of the
priest ; his graces were the truth of the priest's robes ;
his mediation, the truth of the incense. He is the
true mercy-seat ; he the ark ; he the manna ; he the
water that flowed out of the rock ; he the truth of
most types. Heaven was the truth of the most holy
place.
Quest. What need those things to be purified ?
Ans. 1. To be purified, sometimes signifieth to be
set apart and consecrated for our use and benefit.
Thus Christ is said to be 'made perfect,' Chap. ii. 10;
and to be * sanctified,' John x. 36, and xvii. 19.
Thus Christ being consecrated for the church, his
nature, his person, his deeds, his doctrine, obedience,
sufierings, otHces, victories, resurrection, ascension,
&c., are made useful and beneficial to us ; though in
themselves they be most pure and perfect, yet would
they not have been efiectual to us without this hea-
venly consecration. Heaven itself is thus purified,
for Christ with his own blood entered into that holy
place.
2. There are some things in the number of heavenly
things, which by nature are impure, as the elect
people of God, of whom the Jews were a type. Now
Christ ' gave himself for the church, that he might
sanctify and cleanse it,' Eph. v. 25-27, 1 Peter
i. 2.
3. Sundry holy things, by man's abuse of them,
prove to man impure ; as the holy ordinances of God.
In this respect they need to be purified. See more
hereof, ver. 19, Sec. 104.
Ver. 23.]
GOUGE ON HEBREWS.
273
Sec. 119. Of sacrifices lolucli piirge heavenly things
heing better than legal.
The means whereby the aforesaid heavenly things
are purified, are said to be sacrifices.
A sacrifice, according to the notation of the Greek
word, signifieth a thing slain and offered to God ; a
bloody sacrifice is therefore here meant, which is the
sacrifice of Christ himself. In this respect Christ is
said * by his own blood to enter into the holy place,'
ver. 12.
Though that were but one sacrifice, and but once
offered up, yet the plural number, '^vyka;, sacrifices
[is used].
1. For excellency's sake, it was instead of many
sacrifices.
2. In reference to the many sacrifices under the
law. This one was the truth of them all, and instead
of all.
A sacrifice was the means of purifying heavenly
things, because thereby satisfaction was made to divine
justice, and divine wrath was pacified ; and thereby
way made to mercy, yea, thereby Christ merited that
all things needful for us should be eftectual unto us.
By this we may be informed of the need, use, and
benefit of Christ's offering himself up a sacrifice ;
without it we had remained enemies against God, and
God against us ; we unfit and unworthy to appear
before him ; all things unfit, unuseful, ineftectual to
us ; Christ himself, his incarnation, his purity, ineffec-
tual to us. Heaven had been, as paradise, kept by
cherubims against us. If it were needful that man
should not remain under the power of the devil, nor
liable to damnation, then this sacrifice was needful.
As there was great need, so there is great use and
benefit thereof; for thereby we are purified, Christ
himself is sanctified to us, all that Christ did and
endured is made effectual for our good.
Well might this sacrifice be here styled noikTosi,
better. This is a note of comparison, and it hath
reference to the sacrifices under the law, which were
sacrifices of beasts, this of Christ. Therefore well
may it be said to be better. There is no one thing
which may be said to be better than others, than this
better than the legal sacrifices ; as much more excellent
as God-man is than brute beasts, so much better is the
sacrifice, whereby heavenly truths are purified, than
legal sacrifices. On this ground it is said of Christ,
that ' not by the blood of goats and calves, but by
his blood he entered into the holy place,' ver. 12.
In this respect Christ is said to be ' the mediator
of a better covenant,' Heb. viii. 6 ; and ' the bringing
in of a better hope,' Heb. vii. 19.
The truth was indeed actually to perform what the
types only shewed was needful to be performed, but
could not perform.
How should this move us to have this sacrifice in
high account, in far higher account than the Jews had
theirs. The pious and upright Jews did most highly
Vol. II.
esteem their sacrifices ; they daily offered them morn-
ing and evening ; when by any occasion they were
unclean, they offered up their sacrifice for cleansing,
and received satisfaction and peace in their conscience
from thence. It was the advice that David gave to
Saul in case of oflence against God, ' Let him accept
an offering,' 1 Sam. xxvi. 19. When they received
special blessings from God, they offered sacrifices in
way of thanksgiving, and did exceedingly multiply the
same, as is shewed.
Should not we much more have recourse to this
sacrifice of Christ's in all our uncleanness, and seek
to have our souls sprinkled therewith, yea, and con-
fidently rest thereupon ; yea, should not we on all
occasions of thanksgiving ofler up our praises in and
through that sacrifice ?
Sec. 120. 0/ the resolution of, and observations from,
Heb. ix. 23.
Ver. 23. It iras therefore necessary that the patterns
of things in the Jieavens should be purified with these ;
but the heavenly things themselves with better things than
these.
In this verse is declared a difference betwixt legal
types and their truth. Hereof are two parts :
The former concerns legal types.
The latter their truth.
In the former observe,
1. The inference of it, upon that which went before,
in this conjunction therefore.
2. The main point intended. Hereupon is set
down,
1. The nature of types. They are patterns.
2. The object of them. Things in the heavens.
3. Their need of purifying. Should be purified,
amplified by the necessity thereof.
4. The means of purifying them. With these,
namely, blood of beasts, and other external things.
Doctrines.
I. The means ivithout which a needful thing cannot
be effected must he used. The apostle had before
shewed, that without blood there was nothing acceptable
to God ; thereupon he here concludeth, that both types
and truths must be purified by blood. See Sec. 114.
II. There is a necessity of observing what God enjoins.
The word necessary, as here used, imports as much.
See Sec. 114.
III. Types ivere but shadoivs of truths. The word
pattern intends as much. See Sec. 115.
IV. The truths typified by legal types ivere heavenly
tilings. In this sense they are here styled, things in
the heavens. See Sec. 115.
V. There was a means of purifying under the law.
This is here intended under this word purified. See
Sec. 114.
VI. Things under the law ivere purified with external
things. Such things are comprised under this relative,
with these. See Sec. 116.
S
27-t
GOUGE ON HEBREWS.
[Chap. IX.
VII. There is a great difference hettviu't ti/pes oiul
irnflis. This particle of opposition, hut, importeth as
miu'li. See Sec. 117.
VIII. There xrere substances of the letjal shadaws.
This word (hcmsclres intends as much. See Sec. 117.
IX. Those sitbslances uere heavenlij (hiiir/s. So they
are here styled. See Sec. 117.
X. Heavenly things uere purified. The verb puri-
fied, here understood, hath reference to such things.
See Sec. 118.
XI. Christ's sacrifice is the means of purifi/tng the
heavenhj things. It is Christ's sacrifice that is here
intended. See Sec. 119.
XII. Christ's sacrifice is instead of aU other sacrifice.
The plural number, sacrifices, spoken thereof, implies
as much. See Sec. 119.
XIII. Christ's sacrifice is better than all former sac-
rifices. It is here expressly said to be better than
them.
Sec. 121. Of the difference hetaixt things made with
hands and without hands.
Ver. 24. For Christ is not entered into the holy places
made xiith hands, which are the figures of the true, but
into heaven itself, now to apjiear in the presence of God
for IIS.
This verse is inferred upon the former, as a reason
to prove that Christ's sacrifice was better than the
sacrifices under the law. The causal conjunction yde,
for, implies as much.
The proof is taken from the place whither Christ
carried his blood after he had oflered up himself a
sacrifice, namely, heaven.
This proof the apostle before noted in this phrase,
' by his own Mood he entered into the holy place,'
ver. 12. In this proof is laid down a second differ-
ence betwixt Christ and other priests. The fii'st was
in the dilferent means of cleansing, ver. 23.
This second is in the difl'erent places, wherein the
one and the other executed their function.
For a more clear illustration of the point, the
apostle sets it down negatively and afiirmativcly.
Negatively thus, Christ is not entered. Sec.
Of the moaning of this title Christ, see Chap. iii. G,
Sec. 54. He is here expressly named, to shew who
was the priest, and what the saciTice, whereby that
which could notbeofiected under the law was perfected.
This phrase of entering into the holy places, hath
reference to the priests entering into the tabernacle.
' They entered into the holy places made with hand?.'
Of this title, ciyia, holy places, see ver. 1, Sec. 4,
and Chap. viii. 2, Sec. 4. There were two places called
holy : one wherein all sorts of priests did their holy
services, called the first tabernacle, ver. 2 ; the other
whereinto the high priest went once a 3'ear, ver. 7.
In reference hereunto the plural number, ;^/rtCfs,isused,
nnd they are called holy, because they were set apart
to holy services.
These are said to be yjiiri'jroiriTa., made with hands,
because they were made by men who had hands. Thus
is this word used, ver. 11, Sec. 55. Thus ' circumcision
in the flesh' is said to be ' made by hands,' Eph. ii. 11,
because it is the work of men ; and temples of stone
and timber are so styled. Acts vii. 48, and xvii. 24.
In all these places things made without bauds are op-
posed to such as are immediately made by God ; and
thereupon they are negatively used for the most part.
These two words, -/ii^o':r6ir,7o:, made with hands, and
aysiiD':r6ir,roi, made without hands, are directly op-
posed, Mark xiv. 58. So circumcision in the flesh is
said to be made with hands, Eph. ii. 11, and circum-
cision in the spirit to be made without hands, Col. ii.
11.
By setting down this point negatively thus, Christ is
not entered, &c., it appears that ttiings made by man are
not comparable to the things made by God. In which
respect they are set in opposition one to the other,
thus, ' which the Lord pitched and not man,' Chap,
viii. 2, Sec. 6. The other oppositions about this
phrase do prove as much.
As the workmen are, so are their works ; but man
is not comparable to God, nor his works.
This discovers the folly of many, who though they
have reasonable and understanding souls, whereby
they may know the difference betwixt things made with
hands and without hands, yet prefer the former before
the latter, and that both in matters of religion and in
other things also. How supcrstitiously did the Jews
doat upon the outward temple, Jer. vii. 4, and on the
ark, 1 Sam. iv. 3, and yet regarded not true piety and
purity of heart; no, nor their own souls, which were the
' temples of the Holy Ghost.'
Thus many, that carry the names of Christians, are
more addicted to go and visit the rains of that temple
at Jerusalem which was made with hands, than to asso-
ciate themselves with the true church of God, or to fit
themselves for the heavenly place made without hnnds.
How are most men even in God's worship more taken
with external matters, which are inventions of men
nnd things made by men, than with spirit and truth,
notwithstanding ♦ the Father seeketh such to worship
him,' John iv. 23.
This also may not unfitly be applied to other things ;
for what care do men and women take to adorn their
bodies, their houi-'es, and other things, and in the
meanwhile neglect their souls.
Oh prny that you may approve things that are excel-
lent, Philip, i. 10, duly distinguishing the things that
difl'cr, and ' choose that good part which shall not be
taken away,' Luke x. 42.
Sec 122. Of the legal holy places types of heavenly
places.
The fore-mentioned holy places under the law are
thus further described, which are the figures of the true.
The Greek word here translated figures, is not the
Ver. 24.]
GOUGE ON HEBREWS.
2V5
same that was used, ver. 9, Sec. 49. That, 'TracaQoX^,
signified a parable or resemblance. This, ai/r/Vucroi',
properly signifieth a repercussion or smiting again,
being compounded of a verb, TV'Trniv, that signifieth to
smite, and a preposition, dvri, that signifieth against.
It is twice used in the New Testament, here and 1 Pet.
iii. 21. There it signifieth one type answerable to
another. Thus baptism is said to be ' a like figure '
to the ark, both of them figuring and setting forth one
and the same thing in substance. Here it is inde-
finitely taken for the simple noun rii-oj, and is trans-
lated pattern, Chap, viii 5.
That it is here thus taken is evident by the word
that is joined with it, dXridrjoov, translated true. This
bath reference to the holy places before mentioned ;
they were types and figures of the true holy places,
namely, heaven, as is afterward shewed.
This description of the holy places under the law
intendeth the same things that these words, ' patterns
of things in the heavens,' did in the former verse.
The former word, figures, is a kind of extenuation ;
the latter, true, is an amplification.
The holy places under the law were but shadows,
and in that respect but mean things ; but they were
shadows of the true holy places, which is heaven
itself, and in that respect they were great and excel-
lent things, and of singular use.
Of these two points, see ver. 23, Sees. 115, 117.
Sec. 123. Of Christ's executing his priesthood in
heaven.
The apostle having shewed into what places Christ
entered not, namely, into those whereinto the high
priest under the law entered, he proceedeth to declare
into what place he entered, in these words, hxit into
heaven itself.
The conjunction of opposition, hut, implieth this
latter to be a far more excellent place than the former,
as the very name itself, heaven, giveth proof.
To make up the sentence full, the nominative case
and principal verb is to be repeated out of the former
part of the verse, thus, • Christ is entered into heaven
itself.'
This is spoken of Christ as our priest, and it taketh
it for granted that Christ is the true priest of the New
Testament. See Chap. ii. 17, Sec. 172.
The verb uoriXk, translated entered, is compounded
with a preposition, ug, that signifieth in, and the same
preposition is set before the noun, as if we translated
it, is entered into heaven, which sheweth that Christ
attained to that which he aimed at, and obtained a
possession thereof, even heaven itself.
Heaven is here properly taken for that place of bliss
where God most manifesteth his glory, and where
Christ abideth our priest for ever.
He addeth this discriminating particle, ahrh, itself,
because the word heaven is diversely used ; and some-
times for the kingdom of God here on earth, yea,
it distinguisheth heaven here meant from the type
hereof.
This phrase priest presupposeth that Christ was out
of heaven. This is true of his human nature, wherein
he lived above thirty-three years on earth ; yea, by reason
of the union of the divine nature with the human, he is
said to descend from heaven, Eph. iv. 9, John iii.
13.
He was for a time upon earth, that he might per-
form all works of service and suffering. He entered
into heaven, that he might continue to do all things
that require merit, power, and glory. So as heaven
is the place where Christ continuelh to execute his
priesthood. See hereof more. Chap. iv. 14, Sec. 84.
Sec. 124. Of Christ's appearing in the presence of
God for us.
The end of Christ's entering into heaven is thus set
down, noio to appear in the presence of God for us.
The verb lijj<pavt(^&rivai, translated to appear, sigaifieth
conspicuously to manifest. It is sometimes taken in
the worst part ; as to appear against one, as adver-
saries in law do, and to inform against him. Acts xxiv.
1, and XXV. 2. Sometimes it is taken in the better
part, to appear for one as a favourite before a prince,
or as an advocate or an attorney before a judge.
In this latter sense may it fitly be applied to Christ,
who is God's favourite, Mat. iii. 17 ; and always at
God's right hand, ready on all occasions to present our
petitions to God and obtain a gracious answer; and
if he observe him incensed, then to pacify him.
Christ is also our advocate and attorney, to plead
our cause, to answer our adversaries, and to procure
judgment to pass on our side.
In these respects he is said to make intercession for
us. Hereof see more, Chap. vii. 25, Sec. 106.
Christ is thus saidto appear, rtZ T^osunrtjjyin the pre-
sence of God, to shew a difference betwixt him and the
priests under the law. They appeared before the ark
and the mercy-seat thereon, which was but a type of
God's presence. Lev. xvi. 2. But Christ in the most
glorious pi'esence of God, as it were before his very face.
The word translated presence is derived from a
noun, ui^, oj-rhg, vultus, that signifieth a countenance
or face ; so doth the word aJso here used signify a face,
Mat. vi. 17. In this respect Christ is said to be at
God's right hand. Chap. viii. 1.
This doth much amplify that which was before
noted of Christ appearing in heaven.
So doth also this last clause, uxb >ifMuJv, for ?/.s,
which sheweth the especial end of Christ so manifest-
ing himself, even for our sakes, to make us partakers
of the benefit of his intercession. For indeed Christ
(3oth all for us, as hath been shewed. Chap. ii. 9,
Sec. 83.
There is yet a little particle inserted, which carrieth
some emphasis, namely, this adverb of time, vuv, now.
This sets down the time present, and hath reference
27G
GOUGE ON HEBREWS.
[Chap. IX.
both to the time of the law, which is past, and so also
to the time of glory, which is yet to come.
In the former respect, it giveth us to understand
that those great things which were in types shewed
to the Jews, are in their truths actually accomplished
to us. In this respect our times ai*e called the time
of reformation, vcr. 10, Sec. 50, in the latter end
thereof.
In the latter respect, this circumstance sheweth
that use is to be made of Christ's intercession here in
this life. Now, even while we are on earth, Christ
appeareth before God for us.
The pretended popish sacrifice for the dead is
altogether in vain.
Let us now, even while here we live, look unto
Christ, and apply the virtue of his intercession to our
Bouls.
Sec. 125. The resolution of, and observations from
Heb. ix. 24.
Yer. 24. For Christ is not entered into the holy
places made with hands, which are the figures of the
true; hut into heaven itself, now to appear in the
presence of God for us.
In this verse is laid down a difference betwixt the
place where legal types were used, and where the truth
was accomplished.
In setting down this point, two things are to be
considered :
1. The manner of propounding the point.
2. The matter w^hereof it consisted.
The manner is two ways manifested.
1. By denying that to Christ which other priests
did, Christ is not entered, &c.
2. By asserting that to Christ which belongs to no
other, in these words, hut into heaven, &c.
The matter consisteth of two parts:
1. A description of the places wherein the Levitical
priests exercised their function.
2. A description of the place where Christ exer-
ciseth his.
The former is described,
1. By the quality, hoi i/ places.
2. By the means of making them, made with hands.
3. By the use of them, lohich are ihefigtires. This
is ampHfied by the substance whereof they were
figures, in this phrase, of the true.
The latter is described,
1. By the title, heaven itself.
2. By the end, which is set out,
(1.) By Christ's act, to appear.
(2.) By the place> in the presence of God.
(3.) By the persons for whom, /or ms.
(4.) By the time when, now.
Jhctrines.
I. Christ did not v;hat other priests did. This ne-
gative, Christ entered not, proveth the point. See
Sec. 121.
II. There were of old places for God's service. These
are meant by the word places. See Sec. 121.
III. Places set apart for God's service are holy. So
they are here called. See Sec. 121.
IV. The thinffs of the law were made hy men; namely,
by such as had hands. See Sec. 121.
V. T'ypes under the law were but figures. So they
are here called. See Sec. 122.
VI. Types under the law xvere figures of true things.
So they are here said to be. See Sec. 122.
VII. Christ entered into the true heaven. This i8
into heaven itself. See Sec. 123.
VIII. Chrint in heaven conspicuously manifesteth
himself. The meaning of the word translated appear
manifesteth as much. See Sec. 124.
IX. Christ is in heaven before God ; for he is here
said to be in the presence of God. See Sec. 124.
X. Christ is for us, even for our good. See Sec.
124.
XI. Christ in the time of the gospel actually ap-
peareth before God for his people. This is the in-
tendment of this adverb of time now. See Sec. 124.
Sec. 126. Of Christ offering himself not often.
Ver. 25. Nor yet that he should offer himself often,
as the high priest entereth into the holy place every year
with blood of others;
26. Fur then must he often have suffered since the
foundation of the world : hut now once in the end of the
world hath he appeared to put away sin by the sacrifice
of liimsclf.
These two verses do prevent an objection that might
be raised from the resemblance betwixt Christ and the
legal priests entering into their holy places.
The objection may be this. If the priest's entering
into the holy place was a type of Christ's entering
into heaven, then must Christ oft enter into heaven,
as the high priest did into the most holy place.
The apostle denieth that consequence in these
words, nor yet that he should offer himself often. The
reason of that denial he declareth in the next verse.
In these two verses a third difference betwixt
Christ and the legal priests is set down. Of the
two former differences, see ver. 24, Sec. 121. This
third difference consisteth in the reiteration of that
which the priests did, and Christ's only once doing
what he did.
The reiteration or oft doing the same thing in refer-
ence to Christ is denied in these words, nor yet that
he shoidd offer himself often.
It is here taken for granted that Christ offered np
a sacrifice, in this word, rriospion, offer. So much is
expressed Chap. v. 1, Sec. G, and Chap. ix. 14, Sec. 79.
It is also taken for granted that the sacrifice which
Christ oilered up was himself, euvrov. This also is
plainly expressed Chap. i. 3, Sec. 29.
The main point is about the renewing thereof,
whether he offered himself toXXuxi;, often or no.
Ver. 25, 26.J
GOUGE ON HEBREWS.
This is the thing directly denied ; for it is oft noted
by the apostle that Christ oflfered but one sacrifice,
and that one but once. Hereof see Chap. vii. 27,
Sec. 115.
Sec. 127. Of the priest's entering into the holy place
tvilh the blood of others.
That there was a difference betwixt Christ, who did
not offer himself often, and the legal high priests, is
evident by this note of comparison, ilc'rs^, as. Christ
did not as the legal high priests did.
What an high priest is hath been shewed Chap,
V. 1.
What the holy place was whereinto he entered is
shewed ver. 2, Sec. 14.
The time of his entering in, every year, is declared,
ver. 7, Sec. 41.
That which is here indefinitely set down, ivith the
blood of others, is particularly hinted to be blood of
goats and calves. Hereof see ver. 12, Sec. 56. The
word aXKoTBitx), others' , is referred not to other persons,
but to other kind of creatures. According to the
notation, it signifieth that which belongeth to another,
or is another's, Luke xvi. 12, Rom. xiv. 4, and xv. 20.
It is derived from an adjective, aXKog, which signifieth
another, John v. 7, 32. See Chap. xi. 9, Sec. 44.
This indefinite phrase, blood of others, doth confirm
the first difference betwixt Christ and the legal priests.
Chi'ist offered himself, and with his own blood entered
into heaven, ver. 12, Sec. 57, and thereby procured
remission of sins. But the priests offered the blood
of beasts, and therewith entered into an earthy taber-
nacle, and could cleanse no further than to the purify-
ing of the flesh, ver. 13, Sec. 75.
God appointed under the law the blood of beasts,
because that was sufiicient for the end whereunto it
was appointed, namely, to typify a spiritual cleansing,
not absolutely to cleanse by itself.
If the priest himself had been slain, his blood could
not have purged himself or any others from sin. For,
1. He was a man, and in that respect a sinner.
2. His blood was too mean a price to redeem
another, Ps. xlix. 7.
3. He could not have carried his own blood when
he was dead.
4. If a priest should have offered himself for others,
who would have been a priest ? ' For scarcely for a
righteous man will one die,' Rom. v. 7.
5. It would have been counted a cruel law for a
priest to shed his own blood.
Herein we have an evidence of God's tender respect
to man in sparing his blood. Though man were
ordained a priest to typify Christ's priesthood, though
man in that function were to appear before God,
though he were to bear their names, yea, and their
sins, Exod. xxviii. 38, all which Christ did, yet when
it came to the shedding of his blood, as Christ did
bis, therein Grod spared him, and accepted the blood
of beasts, as he accepted the ram for Isaac, Gen.
xxii. 13.
How doth this amplify God's love to man, who
was so tender of man's blood, and yet spared not his
Son, but gave him for us to death ! Rom. viii. 32.
There was no other means to redeem man from
eternal damnation ; therefore, rather than man should
perish eternally, God would give his Son for him.
On the other side, this doth much aggravate the
heathenish impiety and inhumanity of such Israelites
as sacrificed their children to idols. This was one of
Ahaz his impieties, 2 Kings xvi. 3 ; God did expressly
forbid it. Lev. xviii, 21 ; the prophets much com-
plained hereof, Isa, Ivii. 5, Ezek. xviii. 20 ; this was
one especial cause of their captivity, 2 Kings xvii. 7.
This also is an aggravation of the sin of murder
and shedding man's blood unjustly.
From the main difference that is here made betwixt
the priests under the law, that they every year went
with blood into the holy place, and Christ who did
not often but once only offer himsolf, we may infer
that,
1, What the priests did was imperfect. See Chap,
vii. 27, Sec. 112.
2. What Christ did was perfect. See Chap. vii.
27, Sec. 115.
Sec. 128. Of the necessity of Christ's suffering but
once.
In the 26th verse a reason is rendered of the former
part of the former verse, that Christ did not offer
himself often. The reason is taken from the kind of
offering, which was with suffering, for then must he
often have suffered, i:(iKka%ic, -Traktv. The argument
may be thus framed :
if Christ offered himself often, he often suffered ;
but he hath not often suffered ; therefore he offered
not himself often.
It is here taken for granted that Christ offered
himself up by suftering, yea, by ' suffering to death,'
Philip, ii. 8. That Christ's death was a suffering
death is shewed Chap. ii. 9, Sec. 76.
The time wherein Christ was to suffer often, if he
had offered himself often, is here said to be, a^rh
Tiara^okrjg xosft^ov, since the foundation of the world.
Of this phrase, see Chap. iv. 3, Sec. 29.
The reason of this extent of time is man's sin ; for
man sinned anon after the foundation of the world
was laid. And anon, after man had sinned, Christ
was promised a redeemer to free him by his blood
from sin. Gen. iii. 15. In this respect Christ is said
to be ' a Lamb slain from the foundation of the world,'
Rev. xiii. 8.
The must, 'ibu, that is here put upon the point thus,
then must he, is in a double respect.
1. In regard of God's purpose so to redeem man ;
for God's purpose must be accomplished.
2. In regard of Christ's undertaking. He under-
278
GOUGE ON HEBREWS.
[Chap. IX.
took to redeem man by satisfying God's justice, which
must be by sulTeriiug.
By this it appears that a frequent offering of Christ
is a irequeut making him to sutler ; for there is no true
olfering up of Christ but by death. Therefore he is
said to be a sacrifice in the latter end of this verse,
which, according to the notation of the Greek word
')i/(j/'a, siguifieth a thing shiin, as is shewed Chap. viii.
1, Sec. 7. In this respect ofl'ering and sacrifice are
joined together, as chap. x. 12, Eph. v. 2.
Let papists answer this in the case of their frequent
ofi'ering Christ in their mass.
This word of necessity, must, impUeth a necessity
of Christ's death. See ver. 9, Sec. 95.
The force and drift of the apostle's argument de-
monstratcth that Christ could not oft sutler ; the
word a-a^, once, in the next section pi'oveth as much.
The apostle expressly saith that Christ ' dieth no
more,' Horn. vi. 9, so as no other sufiering of Christ
is to be expected.
Olij. The apostle saith that there is ' behind of the
afiiictions of Christ,' Col. i. 24.
A71S. Christ's afiiictions or suflerings are to be
considered two ways.
1. In his own person, which he himself sufi'ered in
his human nature.
2. In his body ; when the members of his mystical
body do sufier as members of that body, he is said to
Bufi'or with them. Thus, when Saul ' breathed out
threatenings and slaughter against the disciples of
the Lord,' Christ saith, ' Saul, Saul, wh}' persecutest
thou me ?' Acts ix. 1, 4. This kind of aflliction is
thiit which the apostle calls the afiiictions of Christ,
but he here speaks of his personal attiictions.
Christ, having finished all suflerings on earth, as-
cended to that glory which he will never leave ; but
leave it he must, if he sufler again. This should
make us watchful against that apostasy which cannot
be recovered without crucifying the Son of God afi'esh,
Heb. vi. 6.
Sec. 129. 0/ Christ's suffering in th-e end of the
world.
The proof of the fore-mentioned assumption is set
down in the latter part of the 2Gth verse thus, hut
now once, &c. That which is but once done is not
often done.
This particle of opposition, 6e, hut, is here the note
of an assumption, as Chap. ii. G, Sec. 50.
The apostle that lived in the enil of the world useth
this word >D^, now, to shew that experience gave
proof that Christ had not suflered before that time.
lie a Ideth this exclusive particle ciza^, once, to
make his argument the more clear; for it is here to
be taken exclusively, as if he had said onhj once, and
no oftcner. Thus it is taken, ver. 12, Sec. GO.
This phrase, in the end of the lunrld, is an explica-
tion of this particle of time, now.
The word auvrtXilct, translated end, is a compound.
Both the simple nXiot and also the compound verb
(HjvtOAu, whence this noun is derived, signifieth
finish. Well might this noun be here used, because
all the types, prophecies, and promises concerning
the sulTerings of Christ were accomplished in the end
of the world.
The Greek word ui'mvolv, here translated world, is
not the same, x6irfj,ov, that was so translated in the
former part of this verse.
That former word in this "phrusc, foundation of the
world, hath a notation from beauty and comeliness ;
for God iu the beginning made a most beautiful and
comely world. Of this notation, see Chap. iv. 3,
Sec. 29.
This latter w^ord in this phrase, the end of the world,
is derived from a word that signifieth aje or continu-
ance, in that the world had then continued many ages.
Of this notation, see Chap. i. 2, Sec. 18.
Under the end of the ivorld all those days are com-
prised which have passed and shall pass betwixt the
ascension of Christ into heaven, and his last coming
unto judgment. Hereof see more Chap. i. 2, Sec. 13.
This instance of Christ appearing iu the end of the
world giveth proof that the best things prepared for
the church were reserved for the last days. The pro-
phets who foresaw and foretold those best things ap-
plied their prophecies to the last days, Isa. xxii., Jer.
xxxi. 31, Acts. ii. 17.
1. This the Lord did to try the faith and patience
of saints in former times. For this end, after God
had promised unto Abraham seed, and withal that
his seed should inherit the land of Canaan, he foretold
that ' his seed should be a stranger in a land that was
not theirs four hundred years.' For this end the day
of the full restitution of all things hath been put oif
sixteen hundred years and more, liev. vi. 11. And
how long it shall yet further be put ofi', who knoweth ?
2. lie thus ordered it that the good things promised
might be the more longed for, as it is said that ' many
prophets and righteous men desired to see those things,'
Milt. xiii. 17.
3. To make those good things more welcome when
they came.
This manifesteth the happiness of that time where-
unto we are reserved, and it ought to provoke us to
all thankfulness and worthy walking. See more hereof
Chap. ii. 3, Sec. 21.
See. 130. Of the best things reserved to the last days.
The manner of Christ's coming into the world is
thus expressed, mfavhciirat, he apjteared. The Greek
word is the same that is translated, wade manifest, ver.
8, Sec. 47. There it is negatively used, for it is
spoken of former time, wherein that was not made
manifest which now is manifest and clearly appeareth.
Of old Christ was shadowed out obscurely in types,
now he is ' manifested in the flesh,' 1 Tim. iii. 16 ;
Ver. 2o, 26.]
GOUGE ON HEBREWS.
279
SO as the very substance of such things as were before
obscurely shadowed are now most clearly revealed.
This clear revelation is to the life set out by the apostle,
2 Cor. iii. 18. ' We all,' saith he, riiMi?^ irdvng, not
only some extraordinary persons endued with an ex-
traordinary spirit, but all the saints and people of God.
* With open face,' or as the Greek word implieth,
ai'ax£xaXu/i,a.£i'w Tgoffoi'Tw, ' uncovered face ;' for this is
opposed to the veil mentioned ver. 14, whereby the
brightness that now shineth forth was exceedingly ob-
scured ; but now there is no veil to hinder the bright-
ness of the gospel.
* We behold as in a glass,' xaroTrp/^o'asvo/. He
means a clear looking-glass, which dolh most lively
represent that which is beheld in it,
* The glory of the Lord,' Tr,v bo^av kv^iov, the excel-
lency of his mercy, of his truth, of his wisdom, of his
justice, and other divine properties.
By the sight or vinderstanding of that glory ' we are
changed into the same image,' tyiv avTriV eikovcc /j.ira-
fio^(povfxs6a ; that is, we are ' made partakers of the
divine nature,' 2 Peter i. 4, namely, in holiness] and
righteousness; 'from glory to glory,' d'xb du^rig iig 8&^av,
from one degree to another.
By reason of this clear and bright appearing of
Christ, and the mysteries of the gospel, the apostle
saith that ' that is now revealed which in other ages
was not made known,' Eph. iii. 5.
1. This clear manifestation of truth typified much
maketh to the honour of God, in that his fore-men-
tioned properties are hereby made very conspicuous.
2. It makes much to the advantage of the church,
in that hereby many nations are brought in to believe
in the Lord Jesus.
What cause is here given of bewailing the great
ignorance, coldness, and deaduess, but little love and
life, that is in many among whom Christ by his gospel
hath conspicuously appeared. By this appearing of
Christ many are ' exalted unto heaven,' who by their
not laying hold of heaven, ' shall be brought down to
hell,' Mat. xi. 23.
Let us by this gracious dispensation of the Lord en-
deavour to answer the abundant means of grace
afibrded unto us, with some competent measure of
grace, that according to the clear manifestation of the
things obscurely made known under the law, we may
abound in knowledge, be strengthened in faith, estab-
lished in hope, made rich in good works, and be con-
stant unto the end. Thus will it not repent the Lord
that he hath reserved those best things to our times,
and us to enjoy those best things.
Sec. 131. Of Christ's putilng away sin by the sacri-
fice of himself .
An especial end of Christ's coming into the world is
here thus expressed, to put away sin.
The word translated to put away, he, udiTrj^iv, is a
noun, and may word for word be thus turned, ta the
putting away of kin. The sense is the same in both,
only the noun carrieth somewhat the more emphasis.
The word is used, chap. vii. 18, sec. 85, and trans-;
lated disannulling. Putting away doth more fully
answer the composition of the Greek word.
From the emphasis of this phrase, some infer that
God seeth not sin in persons that are justified. Of
this error see Chap. iv. 13, Sec. 78.
Others infer that there is no sin in justified persons.
1. This is contrary to the current of Scripture ; for
' there is no man that sinneth not,' 1 Kings viii. 46 ;
* If we say that we have no sin, we deceive ourselves,
and the truth is not in us;' yea, 'we make God a liar,'
I John i. 8, 10.
2. It is contrary to the confessions of all saints.
Instance David, Ps. li. 2, Dan. ix. 5, Ezra ix. 6, 7, &c.
3. It is contrary to the main scope of the two last
petitions in the Lord's prayer.
4. It is contrary to the conscience of them who
have not a cauterized and dead conscience.
To pass by these two errors, we may well infer from
the foresaid phrase, that sin is so far removed from
such as are pardoned, as if they had no sin in them.
God ' imputeth not their sins' to them. He will * re-
member them no more,' This is a particular branch
of the new covenant, as is shewed Chap. viii. 11,
Sec. 76.
The manner of bringing in this fiuit of Christ's ap-
pearing sheweth that Christ came into the world for
this very end, to free us from our sins. He appeared
to fut aivay sin. So clearly is this revealed to Chris-
lians by the gospel, as an apostle saith to them, ' Ye
know that he was manifested to take away our sins,'
1 John iii. 5. An angel before the birth of Christ,
declaring by what name he should be called, giveth
this reason thereof, ' Thou shalt call his name Jesus,
for he shall save his people from their sins,' Mat. i. 21,
And his forerunner upon Christ's first appearing pub-
licly thus set him out, * Behold the Lamb of God,
which taketh away the sin of the world,' John i. 29.
1. Sin was it that implunged man into so woful a
plight as it had been better for him not to be than not
to be freed from sin.
2. Such was his case as neither he himself nor all
creatures in the world were able to free him.
3. God was pleased to take pity on man in that
miserable condition.
On these and other like grounds Christ appeared to
take away sin. This is such an instance of God's love
to man as exceedeth all expression, all apprehension.
If it be demanded how far sin is taken away, I
answer, in a double respect.
1. In reference to the condemning power of sin,
Kom. viii. 1. This is set out in Scripture by many
metaphors ; whereof see The Guide to go to God, or,
^In Explanation of the Lord's Prayer, 5 petit., sec.
130, &c.
2. In reference to the domineering power of sin ;
2S0
GOUGE ON HEBRETWS.
[Chap. IX.
for by Christ that power is subdued. Sin hath not
power in believers to make them slaves to it.
Ohj. Sin remains in the best, and maintains a com-
bat in them, lloni. vii. 21, 23.
Ans. Sin remains in the regenerate, as one that hath
a deadly wound which can never be cured, yet may
retain life, and so struggle and strive.
This the Lord sullereth for the trial and exercise of
his saints.
These two respects about the condemning and
domineering power of sin may be the more fitly applied
to this taking away of sin, by reason of that double law
which conccrneth sin.
One is a law aijainst sin, which is the law of God.
The other is the law of sin, whereby sin hath a
kind of command ; of this speaketh the apostle, Rom.
vii. 23, 25.
The word here used of putting away, is applied to
the ceremonial law, and translated a ' disannulling,'
Heb. vii. 18, and it may imply in some respect a dis-
annulling of the foresaid double law about sin.
This taking away of sin aftbrds great matter of
comfort to poor sinners, who know the nature of sin,
and feel the burden hereof. Were it not for know-
ledge of this doctrine, and faith therein, they could not
but be cast into Belshazzar's passion, Daniel v. 5 ;
but by this doctrine that fear is taken away, and
matter of thanks is ministered, Rom. vii. 25 ; yea,
also of an holy triumph, 1 Cor. xv. 55, 5G. When
therefore we have access to God for pardon of sin, let
us think on this.
But withal let us by the latter, namely, freedom
from the domineering power of sin, gain assurance of
the former, which is freedom from the condemning
power of sim For where the apostle saith, ' there is
no condemnation to them which are in Christ,' he
addeth, ' who walk not after the flesh, but after the
Spirit,' Rom. viii. 1. They deceive themselves, who
being held as slaves under sin, dream of freedom from
the punishment of sin. ' For the wages of sin is
death,' liom. vi. 23.
The means, or rather the true proper cause, of taking
away sin as aforesaid, is thus expressed, hy the sacrijice
(/himself.
The sacrifice, Nutria, according to the notation of
the Greek word, implieth blood, yea, death, even that
which is slain ; so as Christ put away sin by his death.
See ver. 22, Sec. 111.
This sacrifice was of himself, even his own blood.
See ver. 12, Sec. 57, and Chap. i. 3, Sec. 29.
These are great amplifications of Christ's good re-
spect to us.
Sec. 132. Of the resolution o/Heb. ix. 25, 2G, and
ohservations thence raised.
Ver. 25. Nor yet tliat he should offer himself often,
as the high priest entereth into the hohj place every year
with blood of others :
26. {For then mu^t he often have suffered since the
foundation of the world:) but now once, in the end of
the world, hath he appeared, to imt away sin hy the
sacrifice of himself.
These two verses set down another difierence be-
twixt Christ and legal priests. The difi'erence is,
1. Propounded, ver. 25.
2. Proved, ver. 2(5. ^
The ditference, as propounded, consisteth in two
things especially ;
1. In the things offered ; for Christ offered himself,
but the high priest offered the blood of others.
2. In the time, for Christ did not offer himself
often, but the high priest evenj year offered the blood
of others. This latter part of the difference is ampli-
fied by the place whereiuto the high priest entered,
here styled the holy place.
The proof is taken from the kind of Christ's offer-
ing, which was a suffering.
1. This is set down by way of supposition, then
must he often have suffered ; which is amplified in the
time, since the foundation of the loorld.
2. An inference is made thereupon. The inference
is thus expressed, he hath appeared. And it is en-
larged,
1. By the time, which admits a double considera-
tion.
(1.) One, that it was but once'.
(2.) The other, that it was in the end of the world.
2. By the end, to put away sin. This is illustrated
by the means, whereby he put away sin, the sacrifice
of himself.
Doctrines.
I. Christ brought an offering.
II. The offering that Christ brought tras himself.
These two doctrines are here taken for granted. See
Sec. 126.
III. Christ did not often ofer himself . This is here
expressed. See Sec. 126.
IV. Christ in not offering himself often was iinlihe
the legal high jiriest. The negative particle nor, ap-
plied to Christ, and the note of comparison as, applied
to the high priest, proves this point. See Sec. 127.
V. There ivas an hii/h priest under the law. See Sec.
127.
VI. T/ie high priest under the law entered into the
tabernacle. That was the holy place here mentioned.
See Sec. 127.
VII. The legal priest oft offered sacrifice. Every
year his solemn sacrifice was offered up. See Sec. 127.
VIII. 7Vie legal priest appeared before God with blood.
This is here intended under this phrase, with the blood.
See Sec. 127.
IX. The blood irhich the legal priest carried before the
Lord was the blood of beasts. Under this word others,
beasts are understood. See Sec. 127.
X. Christ offering himself was a suffering to death.
This is raised from the meaning of this word suffered,
Ver. 27, 28.]
GOUGE ON HEBREW?!.
281
as it is inferred as a reason of Christ's not oiTering
himself. See Sec. 128.
XL Christ must not oft have suffered. This is here
taken for granted. See Sec. 128.
XII. There ivas but one sacrifice of Christ from the
beginning of the world to the end. This is implied
under this phrase, si7ice the foundation of the world.
See Sec. 128.
XIII. Christ hath conspicuously manifested himself.
This word appeared intendeth as much. See Sec.
130.
XIV. Christ did hut once come into the world. This
word once hath reference to Christ's appearing in
the world. See Sec. 129.
XV. Christ was exhibited in the end of the world.
See Sec. 129.
XVI. The best things are reserved to the last times.
This followeth by just consequence from the former
doctrine ; for by and with Christ came the best things
into the world. See Sec. 130.
XVII. The end of Christ's appearing was to put
away sin.
XVIII. Sin ivas put away by a sacrifice.
XIX. The sacrifice that put away sin was Christ
himself. These three last doctrines are plainly ex-
pressed. See Sec. 131.
Sec. 183. Of all mens subjection to death.
Ver. 27. And as it is appointed unto men once to
die, and after this judgment ;
28. So Christ was once offered to hear the sifis of
many : and unto them that look for him shall he appear
the second time, without sin, unto salvation.
These two verses are added as a reason to prove
the former point, that Christ did but once ofler him-
self.
The reason is taken from the condition of man,
which is but once to die. Of the Greek word acro-
dan/v, translated to die, see Chap. vii. 8, Sec. 51.
The note of comparison as (especially as it hath
reference to the next verse, wherein the second part
of the comparison is set down, under this note of the
second part of a comparison, so), demonstrateth as
much.
There are two Greek words, xad'' osov, which are
comprised under this small particle as, and may be
translated inasmuch as. But our little particle as
doth express the meaning to the full, and the more
properly in regard of the latter part of the comparison
in the next verse.
This note of resemblance, as, sheweth that Christ
subjected himself to the common condition of man.
As man he died; as man he died but once. We have
shewed how ' in all things it behoved him to be made
like unto his brethren.' See Chap. ii. 17, Sec. 168,
&c.
It is here taken for granted that men must die.
There needs no proof hereof; experience, besides the
frequent mention hereof in Scripture, gives evident
proof to the truth hereof. See Chap. vii. 23, Sec.
97.
Sin is the true proper cause hereof. Death was^
first threatened against sin. Gen. ii. 17; so as * death
entered into the world by sin,' Rom. v. 12; and 'the
wages of sin is death,' Rom. vi. 23.
Obj. Sin is taken away from justified persons ; if
then the cause be taken away, how doth the effect
remain?
Ans. 1. Sin is not utterly taken away from any
man, while here he liveth, 1 John i. 8. It is one
benefit that death bringeth even to those that are
justified, that all remainder of sin is taken away
thereby.
Ans. 2. By Christ's death, the nature of death ia
altered, and the sting of it is pulled out, 1 Cor. xv.
55 ; whereas death was first instituted as the entrance
into hell, it is now made to justified persons the en-
trance into heaven. It is to them but an unclothing
and putting ofi' the ragged garment of mortality, for
' flesh and blood cannot inherit the kingdom of God ;
neither doth corruption inherit incorruption,' 1 Cor. xv.
50. In this respect death is as no death.
This that is indefinitely spoken of men must be
applied to all of all sorts, for an indefinite particle is
equivalent to a general. But to put the point out of
all doubt, the apostle plainly expresseth the general
thus, * death passed upon all men,' Rom. v. 12. On
this ground the prophet was commanded to cry, ' All
flesh is grass,' Isa. xlvi.
Obj. 1. An apostle seemeth to affirm the contrary,
thus, 'we shall not all sleep,' 1 Cor. xv. 51.
Ans. 1. That is spoken only of such as are living
at the very moment of Christ's coming to judgment.
All before them shall die.
Ans. 2. Even they shall be changed, that is, their
ragged robe of mortality shall be taken away, which is
equivalent to death.
Obj. 2. Enoch was translated, that he should not
see death, Heb xi. 5.
Ans. One or two extraordinary instances do not
infringe an ordinary rule, especially when it is altered
by him that set the rule.
Obj. 3. Elijah also was rapt up into heaven and
died not, 2 Kings ii. 11.
Ans. 1. Some afiirmthat his body was burnt in the
region of fire above the clouds; but there is no good
warrant for that.
Ans. 2. The former answers about Enoch may be
applied to Elijah.
Ans. 3. It is sufficient that both of them were
changed, and that their mortality was taken away
before they were admitted into heaven.
Ans. 4. A special reason of freeing these two from
death may be this; many years passed betwixt the
promise of Christ and the exhibition of him. There-
fore to support the faith of believers in freedom from
282
GOUGE ON HEBREWS.
[Chap. IX.
death by Christ, the Lord was pleased to give two
real demonstrations hereof. One in the world before
the Hood, the other since the flood.
Obj. 4. ' Uighteousness delivereth from death,' Prov.
\l 4.
Alls. There is a threefold death.
1. Spiritual.
2. Eternal, which is called the second death, Rev.
ii. 11.
From both these justified persons are fully freed,
Horn. vi. 13, John viii. 51.
3. Corporal death; even from this in sundry re-
spects may a righteous man be said to be freed.
(1.) In that God doth oft prolong his days, Esod.
XX. 12, Prov. iii. IG. Hczekiah is a particular in-
stance hereof, Isa. xxiviii. 3. But on the other side,
it is threatened, tbat ' bloody and deceitful men shall
not live out half their days,' Ps. Iv. 23; take Absalom
for instance, 2 Sam. xviii. 19, &c.
(2.) llighteous men are kept from capital laws ; for
Daniel's adversaries ' could hnd no occasion or fault
against him concerning the kingdom,' though they
sought it, Dan. vi. 4.
(3.) Their name is not swallowed by the death of
their body, Prov. x. 7.
(4.) The sting of death is pulled out to them, 1 Cor.
XV. 55. So as their death is no death, but a sleep,
1 Thes. iv. 13.
(5.) They shall be raised to everlasting life, John
V. 29.
1. This subjection of man to death gives just cause
of walking humbly. Man, who at first was made hke
God, is uuw ' hke the beasts that perish,' Ps. xlix. 12.
Now he is ' dust, and to dust he shall return,' Gen.
iii. 19. He who was created Lord over all, must now
' say to corruption. Thou art my father ; and to the
worm, Thou art my mother and my sister,' Job xvii.
14. This is the reward of sin; therefore for sin we
ought especially to be humbled. When proud man
is pufled up with the gay feathers of honour, wealth,
wit, beauty, or any other like seeming excellency, if
he cast his eyes upon his black feet of mortality, it
may move him to cast down those gay feathers.
2. Wo may well think that many are far from
making this use of their condition, in that they so
live hero, as if they should ever live here ; as covetous
persons, who are never satisiied with the things of this
life, and proud disdainful persons, who scolf at the
threatenings of God's word, Isa. xxviii. 14, 15; and
hard-hearted oppressors, and all impenitent persons.
3. This condition of mortality instructeth us in
sundry duties, which are,
(I.) To • learn to number our days aright,' which
is a lesson that God must teach us, Ps. xc. 12.
(2.) To provide for the time to come. This is the
main scope of the parable of the steward, Luke xvi.
1, &c.
(3.) To trust in the living God. The psalmist, be-
cause his days were like a shadow, trusted in the Lord
that endureth for ever, Ps. cii. 11, 12.
(4.) Not to fear man, who is but mortal.
4. This subjection to death is a matter of great
comfort unto believers; and that,
(1.) In regard of the miseries of this world from
which they are freed. ' There the weary be at rest,'
Job iii. 17.
(2.) Against the plots and practices of men.
(3.) Against the remainder of sin in them, which
maketh even them to complain and say, * 0 wretched
man that I am ! who shall deliver me from the body
of this death '?' Rom. vii. 24. The death of the body
will deliver believers from this body of death.
5. The extent and community of this condition,
teacheth all of all sorts to apply all the forenamed
uses to themselves. They who are * gods on earth,
shall die as men,' Ps. Ixxxii. 6, 7; 'the wise man
dieth as the fool,' Eccles. ii. IG; ' riches profit not in
the day of wrath,' Pror. xi. 4; * the rich man died,'
Luke xii. 20 and xvi. 22. Such as are a staff in a
state shall all be taken away, Isa. iii. 1-3.
Sec. 134. Of (hjina hut once.
To the foresaid common condition of all men to
die, the apostle addeth this limitation, once^ which is
to be taken, as before, exclusively, see ver. 2G, Sec.
129. Hereupon Christ saith, that man when he hath
killed the body, can do no more, Luke xii. 4. Ex-
perience giveth evidence to the truth hereof.
Obj. Many were raised from the dead and died
again, as the son of the widow of Zarephath, 1 Kings
xvii. 23; and the Shunamite's son, 2 Kings iv. 36;
and another man, 2 Kings xiii. 21; and in the New
Testament, Jairus's daughter, Mark v. 42; the widow's
son, Luke vii. 15; Lazarus, John xi. 43 ; and Dorcas,
Acts ix. 41.
Ans. 1. Some say that their souls slept in their
bodies, and manifested no vigour or life at all. But
this is not to be admitted, for then the raising of such
from the dead had not been true miracles.
2. It may be supposed, that all that were raised
from the dead were saints, and tbat they, to manifest
the glory of God, were content to come into their
bodies again.
3. For full answer to the point, this of dying but
once is to be taken of the ordinary course of nature.
The Lord of nature can order it, as it pleaseth
him.
1. This is good encouragement against all that man
can do, Luke xii. 5. Martyrs hereby were encouraged
against their cruel adversaries, in that when they had
once killed the body, they could do no more.
2. This instructeth us about well using the time of
life, which God atlbrdeth unto us. It is the day of
grace, and time of repentance. If once a period be
put to it, there is no returning again. Christ made
advantage hereof, John ix. 4. The wise man giveth
Ver. 27, 28.]
GOUGE ON HEBREWS.
283
advice so to do, Eccles. ix. 10. As a man once dieth,
so for ever lie abideth.
Sec. 135. Of the ground of mans dying hut once.
The ground of man's dying but once is thus ex-
pressed, arro-Kurai, it is appointed. The Greek word
doth properly signify to lay aside, or to lay up. So
it is used, Luke xis". 20; Col. i. 5 ; 2 Tim. iv. 8.
Now because what God determineth beforehand is
as a thing laid up firm and sure, it is here applied to
God's decree. He hath set it down, as an inviolable
law.
This law or decree of God is to be extended, both
to the condition itself, that men must die, and also to
the limitation thereof, but once.
Some make the ground hereof to arise from nature,
which consisteth of contrary qualities that destroy
each other. But that destructive contrariety was not
in man's primary nature as God made it ; it came from
sin. That decree therefore is of God, as a punish-
ment of sin.
1. This demonstrates an inviolable necessity of the
former points, concerning man's subjection once to
death. The law of the Medes and Persians which
altereth not, Dan. vi. 12, is not so firm, as this ap-
pointment or decree.
2. This teacheth us to make a virtue of necessity,
which is willingly and comfortably to yield to that
which cannot be avoided. Malefactors, by light of
nature, are taught to make this use of necessity ;
namely, quietly to submit themselves to execution.
That we may do it with the greater comfort, let us
acquaint ourselves with the end and benefits of death
to believers, whereof see before. Sec. 133.
Sec. 136, Of judgment immediatehj folloxmng death.
The word n^i<sig, here translated j»(///me«^, is oft put
for that general judgment that, in the last day of the
world, shall pass upon all men ; which day is styled
ri!x,i^a x^isiMS, the dag ofJKdgment, Mat. x. 15, and xi.
22, 24, and that judgment is styled -Kplei.g /jLiydXris
il/i,soa.s, the judgment of the great dag, Jude 6.
It is also put for that estate wherein a man is set
immediately upon his death. Thus is it here taken,
as is evident by this phrase, fiBra to^jto, after this,
which intendeth the time of a man's death, so as
judgment immediately foUoweth a man's death ; so
soon as he dieth, he receiveth his doom.
There are two sorts of people that die.
1. The elect. Concerning such an one, Christ said
upon the day of his death, ' To-day shalt thou be with
me in paradise,' Luke xxiii. 43. Such an one was
be who said, ' I desire to part, and to be with Christ,'
Philip, i. 23. Such an one also was Lazarus, who
* died, and was carried by the angels into Abraham's
bosom,' Luke xvi. 22.
2. The reprobate. Such an one was Dives, who died
and fell into hell, Luke xvi. 27.
This life is the only time of probation ; when that
is ended, nothing remains but judgment.
Obj. 1. He that believeth shall not come hg xg/V/i',
unto judgment, John v. 24. The same word is there
used that is used in this place.
Ans. There are two kinds of judgment, one of ab-
solution, the other of condemnation. This word
signifieth the one and the other. Our translation in
that place of John turneth it to co)idenination. So
is the verb used, and thus translated, he that believeth
on him cl xg/i/sra/, is not judged, or not condemned.
The simple verb, k^i^uj, and noun,x,^isig, is in both places
put for the compound xarax^ivu, condemno, xard-KotSig
condcmnatio.
Obj. 2. Christ expressly saith ' that he that believeth
not is condemned already,' even in his lifetime.
Ans. In judgment we must consider, 1, desert; 2,
guilt ; 3, apprehension of condemnation in the con-
science of the malefactor ; 4, the denunciation of the
sentence of condemnation. Of this latter, that speech
is not to be taken, but in regard of the desert, and of
the guilt, he is condemned, and may also be in his
own conscience condemned. We sa,y of a traitor,
that peremptorily refuseth the king's pardon, he is
condemned already, though he be not brought to the
bar for trial.
Obj. 3. If judgment be immediately upon death,
what need a solemn daj- of judgment.
Ans. 1. For our bodies, which rest till that time.
2. For declaration of the equity of God's just pro-
ceeding. In this respect that day is called ' the day of
revelation of the righteous judgment of God,' Kom. ii. 5.
3. For confirmation of that judgment that hath
passed upon men at their death. For by the sentence
of the judge, they know that there is no alteration
thereof.
By this point of judgment immediately after death,
two popish errors are directly refuted.
1 . Their conceit of purgatory.
2. Of praying for the dead. Of these two, see
more in The Wlwle Armour of God, on Eph. vi. 18,
Sees. 39, 40..
Sec. 137. Of the certainty of judgment to come.
The apostle, by inferring judgment as well as death
upon God's appointment and decree, giveth us to
understand, that judgment is most certain, and can-
not be avoided, no more than death. As this is true
of the judgment that passeth upon the soul, imme-
diately upon the dissolution of it from the body, so
also ofthat judgment which shall pass upon body and
soul at the great and last day ; for as the soul is
judged at death, so shall body and soul be judged
after the resurrection. That therefore which is said
of the one, may be applied unto the other. The last
judgment is as sure as death. Of judgment, saith the
apostle, ' God hath appointed a day in which he will
judge the world,' Acts xvii. 31. And to like purpose
284.
GOUGE ON HEBREWS.
[Chap. IX.
the wise man saitb, * God shall bring every work
unto judgment,' Eccles. xii. 14. And a must (which
implieth a necessity) is put upon it, 2 Cor. v. 10.
' AVo rnust all appear before the judgment seat of
Christ.' This was foretold by Enoch, who lived in
Adam's time, for Adam lived 930 years, and Enoch
was born G22 years after Adam was created, so as he
lived 300 years in Adam's time. And that prophecy
which he uttered concerning Christ's coming to judg-
ment (whereof the apostle Jude maketh mention,
ver. 14, 15), might be uttered in Adam's time, and
from thence continued to the apostle's time, for this
word Maranniha is taken to be the beginning of
Enoch's prophecy, 1 Cor. xvi. 22. They signify thus
much, our Lord comet li. It was part of that solemn
denunciation of judgment which the church made
against impenitent sinners, whereby they gave over
such a sinner to the last judgment of Christ, as if
there were left no pardon for him. Ever since the
apostle's time, this article of Christ's coming to judg-
ment hath been held in the church, and so will be
60 long as there is a Christian church on earth.
There is a necessity of a future judgment, for a
clear manifestation of the justice of God. Though
God be most just in all his ways, Ps. cv. 17, yet in
this world is it not so eviflently discerned, because
God in wisdom oft suilereth the wicked to prosper,
yea, and to domineer over the righteous. But then
shall every one be manifested in his own proper co-
lours, and God * will render to every one according to
his deeds,' Rom. ii. 6. Did mockers believe this,
they would not say, ' Where is the promise of his com-
iug?' 2 Pet. iii. 4.
1. This point of judgment after death discovereth
the gross error of those who imagine that death is an
utter destruction of body and soul. The heathen dis-
cerned that the soul was immortal by the spiritual
substance thereof, and by the properties and eflects
of it ; we have further evidence hereof by the light of
God's word.
The resurrection of the body seemed to them a
strange doctrine, and when it was preached to them,
they mocked ; for it is indeed an article of faith, which
cannot be demonstrated by reason, but is believed,
because it is expressly revealed in the word. See
more hereof Chap. vi. 2, Sec. 20.
2. This cannot le but a matter of great terror to
obstinate and impenitent sinners. To such may be
applied this caveat, ' Know thou, that for all these
things, God will bring thee into judgment, 'Eccles. xi. 9.
To aggravate this terror, Christ Jesus, whom impious
persons' while here they live, and whom they reject,
yea, and persecute in his members, shall be their judge.
This judge said to the impious priests and others who
crucitied him, * Ye shall see the Son of man sitting on
the right hand of power, and coming in the cloutls of
heaven,' namely to judge them, Mark xiv. G2 ; yea,
' Some verb is here omitted, aa ' refuse.' — Ed.
one end of his coming is ' to execute judgment upon
all that are ungodly,' &c., Jude 15, 2 Thes. i. 8.
Hence is it that such are called upon to ' weep and
howl,' for the miseries that shall come upon them,
James v. 1. No marvel that Felix trembled when he
heard Paul preach of judgment to come. Acts xxiv.
25 ; and that Judas hanged himself. Mat. xxvii. 5 ;
and that they who beheld the Lamb sitting as a judge,
said to the moimtains and rocks, ' Fall on us, and hide
us from the face of him that sitteth on the throne,'
Rev. vi. 16. If anything be of force to make men
wish Balaam's wish, that they may ' die the death of
the righteous, and their last end be like theirs,' Num.
xxiii. 10, this is of force. Oh that it might be of force
to move them to live the life of the righteous !
3. This on the other side ministereth much matter
of comfort to such as believe in Christ, and make con-
science of well ordering the whole course of their life.
Here in this world they have many discomforts and
discouragements, for,
(1.) They are subject to the same outward con-
dition as others are, Eccles. ix. 2.
(2.) They are in this world as sheep among wolves,
Mat. X. 16.
(3.) Their integi'ity is either not seen, or not re-
garded, but depraved and scorned.
(4.) Such is their estate in this world, as the apostle
saith, ' If in this life only we have hope in Christ, we
are of all men most miserable,' 1 Cor. xv. 19.
But in that day they shall be pronounced blessed,
and accordingly they shall be for ever blessed, so as
a full recompence shall be returned for all their suffer-
ings here. This is enough to make believers content
in any estate, as Paul was, Philip, iv. 11, and to bless
God for taking away, as Job did, Job i. 21, and quietly
to sleep in chains and fetters, as Peter did. Acts xii. 7,
and to rejoice in suffering shame for Christ's name.
Acts V. 41, and to sing when they ai'e whipped, put
in the stocks in an inner prison, and that at night, as
Paul and Silas did, Acts xvi. 13, 24, 25.
4. The foresaid point instructeth us in sundry
duties, as,
(1.) To have an holy conversation, 2 Peter iii. 11.
(2.) To repent, Acts xvii. 31, 32.
(3.) To take heed of all sin, Eccles. xii. 14, Mat.
xii. 36.
(4.) Faithfully to employ our talent. Mat. xxix. 19.
(5.) To judge ourselves, 1 Cor. xi. 81.
(6.) To take heed of judging others rashly, 1 Cor.
iv. 5, Rom. xiv. 10.
(7.) To take heed of doing wrong, 2 Thes. i. 6.
(8.) To abound in works of mercy. Mat. xxv. 85.
(9.) Patiently to endure, James v. 8, 9.
(10.) To long for this day, Titus ii. 18.
Sic. 138. Of repeating the same things.
In the 28th verse is the second part of the afore-
said comparison, as is evident by this note of reddition
Ver. 27, 28.]
GOUGE ON HEBREWS.
285
or application, ouTug, so, wherein two things in Christ
are manifested to be answerable to the two things
noted of man.
1. Man dieth but once, a.'ra^, and Christ was but
once offered.
2. After man's death cometh judgement, and Christ
having offered himself, will appear the second time in
judgment.
The principal point for [which] this comparison was
produced, was to prove that Christ was offered but
once. This is here directly concluded. It was thrice
before affirmed, namely, Chap. vii. 27, xii. 5, Sec. 60,
and 26, Sec. 120 of this chapter. Here the fourth
time, and again Chap. x. 10.
The apostle knew that it was a true, sure, and
weighty point ; and he foresaw that it would be much
questioned and contradicted, as it is by the papists in
their mass, wherein they say, that the very body of
Christ is daily offered up.
Hereby we see that matters of moment may be
again and again repeated.
1. This checks the pride of such ministers as scorn
to utter what hath been before delivered by themselves
or others. Many errors arise from affecting new
matter.
2. It manifesteth that such hearers as cannot en-
dure to hear the same things again, have itching ears.
It sheweth that they have more desire to have their
ear tickled, than their heart wrought upon.
3. It teacheth ministers wisdom in putting difference
betwixt points of greater and lesser weight, and so to
press the weightier matters as their people may not
let them slip.
4. It admonisheth people both to be patient in hearing
the same things again, and also to confer with one
another, yea, and to meditate with themselves there-
about ; for knowledge and faith come not to us, as
revelations and inspirations did to prophets ; we must
use means for attaining them.
Of repeating the same thing, see Chap. iii. 15,
Sec. 158.
Sec. 139. Of Christ's bearing men^s sins.
The main point here proved, is that Christ is offered,
<!r^o6ivi-)(diic, a ir^osf's^oj, offero, and that but once.
Of these two points, see Chap. vii. 27, Sec. 115.
Here is further set down, the end why he offered
himself, namely, to hear sins.
The word, aviKyxitv ah ava(pspiiv, translated to bear, is
a compound, and that with the same simple verb, (p's^u,
that the former compound, translated offered, was.
But the prepositions in the one, Tgoe, and the other,
ava, are different. Of the difference between these
two compound verbs, see Chap. vii. 1, Sec. 6.
Whereas in verse 26 it is said that Christ ' put
away sin by the sacrifice of himself,' and here that he
* bare sins,' this latter setteth down the means whereby
the former was effected ; for Christ, by taking our sins
upon him, and so bearing them, took them away from
us. This was typified by the sin-offering, and also by
the scape-goat. Lev. xvi. 21, 22. The goat which,
being slain, was called ' the sin-offering,' was so called
because it was a sacrifice for sin. Over the scape-goat,
which also typified Christ, who, by his divine nature,
had victory over death, sin was confessed, and that
goat is said to ' bear all their sins.' Expressly was this
foretold, Isa. liii. 4, 5, and it is most clearly re-
vealed to be accomplished, 1 Peter ii. 24, where the
word of text, a\iviy%i, is used. In this respect Christ
is said to ' take the handwriting that was contrary to
us out of the way, nailing it to the cross,' Col. ii. 14,
yea, he is said to ' be made sin for us,' 2 Cor. v. 21,
and * a curse for us,' Gal. iii. 13.
Quest. How did Christ bear sins ?
Ans. 1. As sin was a debt, and Christ our surety,
that debt was imputed to him; thus was he ' made sin,'
2 Cor. V. 21.
2. He endured the punishment of sin ; thus was he
a curse, G-al. iii. 13, This he did to free us from sin
and the punishment ; thus we are said to be healed by
his stripes, Isa. liii. 5, 1 Peter ii. 24, and to be freed
from the curse, Gal. iii. 13.
This also he did, * that we might be made the
righteousness of God in him,' 2 Cor. v. 21. Oh
blessed change ! Christ took upon him our sins, and
freed us with his righteousness.
1. This burden of sin that lay on Christ should
deeply humble us, who are the cause thereof. It was
such a burden, as we had sunk everlastingly under the
burden of it, if he had not borne it. If ever thou wilt
behold sin in the horribleness of it, behold it lying on
the Lord Jesus, and making him lie grovelling on the
ground, sweating drops of blood, praying thus,
' Father, if it be possible let this cup pass,' and crying,
' My God, my God, why hast thou forsaken me ?' It
is something to behold sin forcing Adam out of para-
dise, and pressing the evil angels down to hell, and in
the manifold judgments that God hath inflicted on
sinners, and in the terrors of a despairing conscience,
and in the tortures and torments of the damned ; but all
these come far short of the burden that lay upon the
Son of God, who knew no sin, and yet was made sin
for us ; who was the most blessed one, and yet was
made a curse for us.
2. This doth much aggravate the wretched disposi-
tion of them who continue to add sin to sin. What
is this butto add load unto load, to press their surety
the more, or else to press themselves more deeply into
hell ? This causeth the Lord thus to complain, ' Be-
hold, I am pressed under you, as a cart is pressed
that is full of sheaves,' Amos ii. 13.
0 ungrateful and foolish persons ! ungrateful in
slighting the great burden of their surety, foolish in
depriving themselves of the benefit thereof.
3. This ministereth much comfort to such as are
pressed with the burden of their sins. Here is a
286
GOUGE ON HEBREWS.
[Chap. IX.
means of ease. As he that beheld the serpent of
brass that Moses lifted up was eased and cnrcd, Num.
xxi. 9, so shall he be that by faith looketh on Christ.
This surety of ours, who bare our sins, inviteth ' all
that labour and are heavy laden ' to come unto him,
and promiselh to give them rest, Mat. xi. 28. Ilest
therefore with contidence on this thy surety. Know
that the just God will not exact a debt twice. He
will not exact that of such as believe in Christ, which
Christ, their surety, hath borne and discharged for
them.
Thus believers have two strong pillars to rest upon,
God's infinite mercy and perfect justice.
4. Christ bearing our sins may be a matter of
imitation, and that in two things especially.
(1.) In bearing Christ's cross. In reference to
Christ's bearing of our sins, Christ had just cause to
say, ' lie that taketh not his cross, and followeth
after me, is not worthy of me,' Mat. x. 38. Hath
Christ borne our sins, our curse, and shall not we bear
his cross ?
(2.) In bearing one another's burden. To this
verv purpose doth the apostle press this very example
of Christ, Rom. xv. 1-3, Gal. vi. 1, 2.
Sec. 40. 0/ Christ's hearinfj the sins of many.
The persons whose sins Christ did bear are said to
bo coXXit-, manij. See Chap. ii. 10, Sec. 91, and
Chap. vi. 14, Sec. 107. This implieth both an ex-
tint, as opposed to feic ; and also a restraint, as op-
posed to nil. In this double respect it is oft used, as
Isa. liii. 12, Mat. xx. 28, and xxvi. 28.
We may from hence infer that the number of those
whose sins Christ hath borne is great ; they are in
number many. The ' thousand thousands ' that minis-
tered to Christ, and * ten thousand times ten thou-
sand' that stood before him, may be comprised under
this indefinite particle many, Dan. vii. 10, and that
♦ great multitude which no man could number,' llev.
vii. 9.
Herein God would manifest both his rich mercy,
and also the infinite value of Christ's death.
Oi'j. It is said that ' few there be that find' the
way to life. Mat. vii. 14 ; and that ' many are called,
but few chosen,' Mat. xx. IG ; and that Christ's flock
is ' a little flock,' Luke xii. 32.
Ans. Those places are to be taken comparatively,
in reference to the number of reprobates who perish.
The number of the elect that are redeemed by Christ,
simply considered in itself, is a very great number ;
but compared with the number of those that are and
shall be condemned, it is but a small number.
That Christ did bear the sins of many, and that
they arc many that shall be saved, is a great encour-
agement to go to Christ for pardon of sin, and for
freedom from the punishment thereof. Let none
think that they shall be driven back, because there
are many that do partake of the benefit of Christ's
sacrifice. Let them rather be moved to go to Christ,
because their going may be an evidence of the truth
of this, that Christ did bear the sins of many. The
means of partaking of grace are not like to the pool
at Bethesda, wherein only one, and that at a certain
time, was cured of his malady, John v. 4. The pool
of Christ's blood, that cleanseth from all sin, is con-
tinually open, and all that come unto it are cured.
At one sermon three thousand were cured. Acts ii. 41,
at another five thousand, Acts iv. 4.
Sec. 141. 0/ Christ's not dying for all.
The restraint of this particle man;/, as opposed to
all, giveth us to understand that Christ did not bear
the sins of all, none excepted. In this restraint it is
said that ' he bare the sins of many,' Isa. liii. 12.
1. This is not to be taken of the value, worth, and
suftieiency of Christ's sacrifice ; for it was of infinite
value, and sufiicieut to have redeemed all the men
that ever were and shall be ; yea, and more worlds
too, if God should make them.
2. It is not to be taken of the external ministerial
ofier of Christ and his sacrifice.
It may safely be granted that the offer is general,
because it is made by such as know not the secret
counsel of God.
Though there be no contrariety betwixt God's secret
and revealed will, yet there is a diff'erence betwixt
the determination of God's counsel and dispensation
thereof.
Many things are determined which aro not revealed,
as the day of judgment, Mark xiii. 32.
In the manner also of revealing God's will, many
things are so ordered, as they do not directly declare
what is determined. For instance, God commanded
Abraham to ofler up his son Isaac, Gen. xxii. 2, but
did not reveal that his purpose was only to try Ab-
raham's faith and obedience therein. So it was re-
vealed to Jonah that Nineveh should be overthrown,
but God did not make known that the end of that
threatening was to bring them to repentance, Jonah
iii. 4, &c.
God oft concealeth part of his counsel purposely,
to efl'ect what he intended.
To apply this to the point in hand ; though Christ
be, by the outward dispensation of God's ordinances,
offered to all, yet may it not thence be inferred that
Christ actually died for all. The offer is made to all,
without exception of any, that, among those all, they
for whom Christ was indeed given might believe, and
others made inexcusable.
The question, therefore, is of the very act and intent
of Christ in offering himself, whether his death were
an actual satisfaction for the sins of all and every one,
and whether he so took the sins of all upon him, as
he intended to stand a surety for all, and so discharged
the debt of all.
1. Sundry scriptures prove the negative, in that
Ver. 27, 28.]
GOUGE ON HEBREWS.
287
they appropriate Christ's death to the elect, and re-
strain it to a pecuHar people. Of these scriptures,
see Chap. ii. 9, Sec. 81.
2. God's gift is made the ground of redeeming
those who are redeemed ; for Christ ' sanctifieth him-
self;' that is, setteth himself apart, and consecrateth
himself to he a priest and sacrifice for them that are
given to him of his Father, John xvii. 19 ; but all are
not so given unto him ; for they are given ' out of the
■world,' being called out from the rest of the world.
Besides, all that are given to Christ come to him, and
he casteth them not away : for ' it is the will of him
that sent him, that of all which he hath given him, he
should lose none,' John vi. 37, 39,
3. Christ expressly denieth to pray for all, John
xvii. 9. This sheweth that his intercession apper-
taineth not to all. Now satisfaction and intercession
are two inseparable parts of Christ's priesthood, and
fruits of his sacrifice. He maketh intercession for
whom he hath made satisfaction,^ and for whom he
maketh no intercession he hath made no satisfaction.
4. Christ's blood is the most precious thing that
can be, 1 Pet. i. 18, 19. It is too precious to be spilt
in vain ; but spilt in vain it must be in reference to
them who partake not of the benefit thereof, if it were
shed for them. Objections made against this point
are such as these :
Ohj. 1. Such places of Scripture as set out the
generality of the redeemed under this general particle
all, thus, ' He died for all,' 2 Cor. v. 15 ; ' He gave
himself a ransom for all,' 1 Tim. ii. 6.
Ans. Of the divers limitations of this general par-
ticle all, see Heb. ii. 9, Sec. 81.
Ohj. 2. Christ's death is extended to the world,
John i. 29, iii. 16, and vi. 51.
Ans. 1. The toorld doth not always comprise every
man under it ; for Christ maketh a difference betwixt
them for whom he prayed and the world, John xvii. 9;
so as they were ' not of the world.' And a difference
also is made betwixt the Jews and the world, Eom.
xi. 15.
Ans. 2. The word ivorld is an indefinite word, and
compriseth no more than mankind ; therefore there
is no necessity of extending it to every one. It is
sufficient that they to whom it is applied be in the
world, and appertain thereunto ; and enough it is to
satisfy that phrase that Christ died for such as are in
the world.
Ohj. 3. Christ is the ' propitiation for the sins of
the whole world,' 1 John ii. 2.
Ans. That phrase, ivliole world, is there used ex-
clusively, and that in reference to all nations, even
among the Gentiles, who were excluded from means
of salvation before Christ's time ; but Christ being ex-
hibited, he was offered to the whole world, that is, to
all sorts of people, Jews and Gentiles.
' Interpellat pro te in coelo, qui mortuus est pro te in terra.
—Aug.
Ohj. 4. Christ's death is extended to as many as
Adam's fall, in these words, ' As by the offence of
one judgment came upon all men to condemnation,
even so by the righteousness of one the free gift came
upon all men unto justification of life,' Eom. v. 18.
Ans. This comparison betwixt Adam and Christ is
to be applied to all the branches of each stock ; for as
Adam is there set out as one stock, from whence all
mankind sprouted, so Christ is another stock, from
whence all the elect of God do sprout. That thus
this comparison must be taken is evident by the bene-
fit that is applied to those that appertain to Christ,
which is justification.
Ohj. 5. Christ died for such as perish ; therefore
he may die for all, elect and others. To this purpose
this text is produced, ' destroy not him with thy meat
for whom Christ died,' Rom. xiv. 15 ; and this,
' denying the Lord that bought them,' 2 Peter ii. ] .
A71S. 1. The former text is but an admonition, or a
caveat. It is no express assertion.
A71S. 2. The other place is spoken of a mere pro-
fession. By their profession they made many in
charity to judge that they were bought by Christ.
Ohj. 6. If Christ died ^ for all, many are mocked in
the offer of his death to them ; yea, God's ministers
are but liars in offering that to men which belongs not
to them.
Ans. He is not absolutely offered, but to such as re-
ceive him. According to this limitation, ' whosoever
believeth in him shall not perish,' John iii. 16. Minis-
ters' indefinite offering of Christ is like the servants
inviting to a marriage feast many that came not. Mat.
xxii. 3. Ministers, in tendering grace to such as par-
take not of it, are no more liars than Jonah was in
denouncing judgment against those upon whom it was
not executed, Jonah iii. 4, &c.
Quest. Why is Christ offered indefinitely to all of
all sorts ?
Ans. 1. The elect in this world are mixed with
others, and not known by ministers. Therefore, as a
means to draw the elect, the offer is general.
Ans. 2. By this means they that refuse grace are
made inexcusable. Thus this general offer tends to a
clear manifestation of God's mercy to the one, and of
his justice to the other.
Quest. How can they which refuse the offer be made
inexcusable, seeing the grace is not intended unto
them?
Alls. Even as Pharaoh was, Exod. v. 1, 2. For
they who refuse know not the counsel of God towards
them, whether it be intended towards them or no ;
and their rejecting of the offer ariseth from a light
esteem, if not from a plain contempt, of the grace that
is offered. They wittingly and wilfully reject the same.
Sec. 1 42. Of Christ's conspicuous appearing.
A consequence of Christ's once offering himself is
^ Qu. ' died not ' '? — Ed.
288
GOUGE ON HEBREWS.
[Chap. IX.
set down in these words, ' unto them that look for
him Bhull ho aiipcfir,' itc. The consequence is, that
' he shall appear ' again. The word ofOy^airat, trans-
lated aj>pcar, is of the same verb that is translated
we sec, biujij-iv, chap. ii. 8, Sec. G8. It implieth so
clear a manifestation as may visibly be seen and dis-
cerned. It is here used in the passive voice and
future tense, as if it had been translated he shall be
seen.
It is spoken of Christ in reference to his descent
from heaven at the last and great day of judgment,
when he shall be seen not only of the spirits now in
heaven, but of all angels and men, good and bad; yea,
even of the damned men and devils in hell ; for all
shall be cited before him. The spirits in heaven shall
from thence accompany him. Mat. xxv. 31. The dead
shall arise out of the places where they lie, Rev. xx.
12, 13. The then living shall suddenly be rapt up
to meet the Lord in the air, 1 Thes. iv. 17. The
damned in hell shall also be drawn before him, to hear
their final, woful doom solemnly and irrevocably rati-
fied, Rev. XX. 10. Hereby it appeareth that the Lord
Jesus shall conspicuously manifest himself, namely, at
the day of judgment. The word of the text doth in-
tend as much. The word rraso-jcia, translated coming,
1 Thes. iii. 13, spoken of this appearance, implieth a
personal presence of the Lord. There is another
word, irrupd^iia, used, 1 Tim. vi. 14, which is trans-
lated appearing, which, according to the notation of
the word, signifieth an appearance above others :
such an appearance as shall shew him to be above
others, and so make him conspicuous to all. The
simple noun importeth a clear or bright appearance.
This word is six times used in the New Testament,
and in every place applied to the appearing hei-e in-
tended, 2 Thes. ii. 8 ; 1 Tim. vi. 14 ; 2 Tim. i. 10,
and iv. 1, 8, and ii. 13. Both these latter words that
set out a personal presence and a conspicuous appear-
ance of Christ are joined together, e-zi:puviioc r^c tusov-
ffiag, 2 Thes. ii. 8 ; and glory is added to his bright
appearance, thus, s'zifavsia rr,g 6o^as, ' the glorious
appearing,' or ' the appearing of glory,' Titus ii. 14.
This is that appearing whereof Enoch prophesied,
Jude 14, and whereof Christ himself and his
apostles makes frequent mention. If the manner of
Christ's coming be duly weighed, we shall discern that
it will be a most conspicuous appearing. Among
other evidences, these are some :
1. He shall descend from heaven, 1 Thes. iv. 10,
not, as at first, invisibly, but visibly in his human
nature. Acts i. 11. Heaven being on high, the open-
ing of it, and his coming out of it, must needs bo
conspicuous.
2. Ho shall come with an innumerable company of
angels attending him. Mat. xxiv. 31. This troop must
needs make him conspicuous.
3. There shall bo then a loud shrill sound of an
archangel, which shall pierce through all corners of
the world ; yea, even to the depth of the earth, and
of the sea, and of hell itself, which not only the then
living, but the dead also, shall hear ; for it shall raise
them : and withal a great shout of the inhabitants of
heaven, that shall make all the world to ring again
with the noise thereof, 2 Thes. iv. IG.
4. He shall sit upon a throne, and that throne
shall be a throne of glory. Mat. xxv. 31. Thrones
are set on high, that all may behold him that sitteth
thereon.
5. All nations shall be gathered before him. Mat.
xxv. 32. Not only the righteous, but the wicked also
shall see him. The righteous shall rejoice to see him ;
the wicked shall wish that the rocks and mountains
might fall upon them, and hide them from him whom
they see.
6. He shall judge every one. For that end every
one is to appear before his judgment seat, llom. xiv.
10. Do not all these, yea, every of them, shew that
he shall conspicuously appear ?
Thus will Christ appear both in regard of believers
and others.
1. Among believers, many never saw him ; and
many who saw him, saw him as a man despised, Isa.
liii. 3. That they might now see that their faith was
not misplaced, but set upon one that was worthy to
be believed on, to be loved, and to be obeyed, he will
so conspicuously appear.
2. "Wicked ones took occasion of despising him,
either because while he was on earth he appeared in
a mean condition, or because in heaven he doth not
visibly manifest himself. Thus, as they regarded
not his person, so they despised his ordinances,
derided his members, oppressed such as professed
him. That such might be the more affrighted and
confounded when they behold him, he appeareth
conspicuously in glory, and with power. Hereupon
it is said that he will * come in flaming fire, tak-
ing vengeance on them that know not God,' and
that he will ' come to be glorified in his saints,
and to be admired in all them that beheve,' 2 Thes.
i. 8, 10.
1. This cannot but minister singular comfort and
encouragement to the faithful. Though their confi-
dence be placed on him whom they never saw, yet at
length, when the day of recompence cometh, they
shall conspicuously see him. In the mean while, as
their faith is manifested to be more sound, so will it
be more acceptable to him. ' Blessed are they that
have not seen, and yet have believed,' John xx. 29.
This was the excellency of Abraham's faith, John viii.
oG, Rom. iv. 18.
2. On the other side this cannot be but terrible to
the wicked, who, like the evil servant. Mat. xxiv. 48,
take advantage from the Lord's absence to live in all
looseness and licentiousness. Fearful is the doom
that is denounced against such an one, Mat. xxiv.
50, 51.
Vee. 27, 28.]
GOUGE ON HEBREWS.
289
Sec. 143. Of Christ's last and second coming.
The aforesaid appearing of Christ is here said to be
the second appearing. This hath reference to a former
appearing, mentioned ver. 26, Sec. 130. That was
his first appearing, when he took flesh upon him.
Never did Christ conspicuously and visibly in his own
human nature manifest himself till the fulness of time,
when he was made flesh. At sundry times before he
gave some representations of himself in a visible shape,
as when he appeared to Abraham, Gen. xviii. 2, &c.,
and to Moses, Exod. iii. 2, and to Joshua, Josh. v.
13, 14, but in the forenamed fulness of time, he took
flesh unto the unity of his deity, whereby he was
' God manifest in the flesh,' 1 Tim. iii. 16. From
that time he continued about thirty-three years and
an half on earth, and there finished all matters of ser-
vice and sufiering requisite for man's redemption ; he
ascended into heaven, and there abides, never to come
from thence ' till the restitution of all things,' Acts
iii. 21, which will not be before the end of the world.
This appearing, therefore, which is to be at the end of
the world, is said to be i-/. Bivrs^ou, the second time, so
as from Christ's ascension to the last day, he will
appear no more on earth. Indeed, he did appear to
Stephen in his human nature. Acts vii. 66, and also
to Paul, 1 Cor. xv. 8, but both those were in heaven.
He did extraordinarily enable the visive faculty of
Stephen's eye to see his bodily shape as far as heaven,
and Paul knew not whether he was rapt into heaven
or no, 2 Cor. xii. 2 ; but the appearing here men-
tioned is a general appearing unto all men, into some
eminent place, where he shall gather all men and
angels before him. This phrase of God the Father
unto him, ' Sit thou at my right hand, until I make
thine enemies thy footstool,' Ps. ex. 1, giveth proof
that he shall remain in heaven till death be utterly
destroyed, for death is ' the last enemy,' 1 Cor. xv. 26.
But death shall not be destroyed till the last day ;
and this phrase, * the heavens must receive him until
the times of restitution of all things,' intends as much.
The word hiyje^ai, translated receive, signifieth also to
retain the thing received, as where it is said, 'they
received the word,' Acts xvii. 11, and 'receive the
grace of God,' 2 Cor. vi. 1. The word of God and
his grace must be retained.
The word a'^ro/iardcrao/g, also translated restitution,
Acts iii. 21, signifieth a bringing of things to that full
perfection whereunto they are appointed. This ' re-
stitution' is said to be 'jrdvruv, 'of all things,' but this
shall not be till the last day. Therefore, till that day,
Christ's human nature shall be contained in heaven.
It is one of the articles of a Christian's faith, set
down in the three solemn forms of articles, which are
commonly called creeds, as the apostles' creed, the
Nicene creed, Athanasius's creed, and others, that
Christ shall continue to sit in heaven at God's right
hand, till he comes to judge the quick and the dead,
which will not be till the last day.
Vol. II.
That personal appearance which many conceive
shall be of Christ a thousand years before the last
day, is apparently against the foresaid scriptures.
But I would further demand, Cui honoP 'to what
end' should he personally appear on earth ? What
good would come thereby? His royal throne and
seat whereon he sits being in heaven, he can and doth
behold the whole earth in every part and corner
thereof; and in it, his whole militant church, and all
particular congregations; yea, and members thereof.
Being in heaven, he can and doth provide for all
churches, and for every particular person, all needful,
temporal, spiritual, and eternal blessings, and protect
them from all temporal, spiritual, and eternal enemies
and miseries. What more can be expected to be done
by his personal appearing on earth ? Yea, on earth
could he so well do all that that he doth in heaven ?
1. This express mention of Christ's appearing the
second time is directly against the opinion of the
Ubiquitaries, who hold that Christ's body is on earth
as well as in heaven, in all places continually. By
this opinion, as, like the heretic Marcion, they destroy
the human nature of Christ, and make his body to be
no body; so they make the last appearing of Christ to
be not s-/. BiVTiPou, the second time, but kx /j^uoiddog, the
ten thousand times, yea, the innumerable millions of
time.
2. Papists inveigh against Ubiquitaries, yet their
corporal presence of Christ in their mass cannot stand
without it.
3. There have been, in all ages since Christ's ascen-
sion, that have imagined Christ to have been on earth.
The Lord himself foretold that there should be such,
and gave a good caveat to take heed of them. Mat.
xxiv. 23, 24.
4. For our parts, seeing there is no other coming
of Christ to be expected on earth till this second, which
will be his last, let us observe Christ's caveat, that we
be not deceived by believing any other appearings,
but rather wait for this. Though he tarry long, j'et
let us patiently wait for this second coming, and faith-
fully employ the talents which he committeth unto
us, that we may be accounted by him such servants
as he was to whom the Lord said, ' Well done, thou
good and faithful servant, thou hast been faithful over
a few things, I will make thee ruler over many things ;
enter thou into the joy of thy Lord,' Mat. xxv. 21.
Be neither like that evil servant that abused his fellow-
servants, Mat. xxiv. 48, &c. ; nor like the slothful ser-
vant, who hid his Lord's money. Mat. xxv. 18.
Sec. 144. Of Christ's last coming without sin.
It is said of Christ's last coming, that it shall be
;>/wg/5 d/ioaorlag, without sin. Hereby this second
coming is distinguished from Christ's first coming into
the world, and appearing therein. The difierence
lieth herein ; —
' Cassii argumontum.
290
GOUGE ON HEBREWS.
[Chap. IX.
Ho camo at first to be a surety for sinners, and to
bear the sins of many, as was shewed Sec. 139.
But now shall he appear in another estate.
1. Not bearing a burden, but bringing a discharge;
not as a surety to discharge a debt, but as a pay-
master that hath discharged it.
2. Not as a sheep to the slaughter, or a sufferer,
but as a conrjueror and deliverer from all sin and
punishment.
3. In no manner of business, meanness, or weak-
ness, occasioned by sin, but in glory and majesty, as
triumphing over sin, death, and devil.
4. Not with a body sulijcct to any afiliction, but an
impassible and glorious body.
5. Not in his owu person only, but in his whole
mystical body, full and complete in all the members
thereof, viihout sin ; even without spot or wrinkle, as
Eph. i. 27.
Thus it appears that, at Christ's glorious coming to
judgment, the utter abolishment of sin shall be mani-
fested. He shall appear without sin. This is further
evident by Christ then dcsti-oying the last enemy,
which is death, 1 Cor. xv. 2G ; for then will he cast
death itself into the lake of fire. Rev. xx. 14. The
destroying of death presnpposeth an utter abolishing
of sin. This utter abolishing of sin is efi'ected by
the perfection of Christ's sacrifice and intercession.
By the sacrifice, full satisfaction is made ; by his in-
tercession, a suflicient application thereof to everyone
of the elect, the number of whom shall be then fully
accomplished.
1. If Christ's first coming in the flesh were a mat-
ter of great comfort and joy to the faithful, in that he
came to take upon him our sins, that we might be freed
from the same, what is this, which shall be without
sin ! Upon consideration of that first coming, saith
God, ' Comfort ye, comfort ye my people,' Isa. xl. 1.
And again, ' Rejoice greatly, 0 daughter of Sion ;
shout, 0 daughter of Jerusalem. Behold, thy King
Cometh unto thee,' &c., Zech. ix. 9. The very angels
rejoiced at his first coming, Luke ii. 13. And they
who lived to see him first exhibited, much blessed
God, as old Simeon, and Anna the prophetess, &,c.,
Luke ii. 20, 28, Sec.
What comfort, then, and matter of rejoicing and
praising God, doth this second coming minister unto
us ? especially if we well weigh the difierence betwixt the
one and the other, which was in part observed before.
2. A great encouragement this is to strive against
sin, to stand against Satan, and not to faint, but to
resist unto blood, as Chap. xii. 4. This coming of
Christ without sin, gives assurance of full conquest
to all his members.
8. It is a matter of terror to such as live and die
in sin, and arc not in this world freed from it. There
can be no hope of freedom for such. This phrase,
rn'thout sin, sheweth that Christ will no more come
as a surety and a sacrifice. * There remaineth no
more sacrifice for sins, but a certain fearful looking
for of judgment,* &c., Heb. x. 26, 27.
Sec. 145. 0/ leltevers looking for Christ's last
coming.
The foresaid appearing of Christ is here appro-
priated unto them that look for him.
The participle amy.OiyjiiMimi, thus translated, them
that look for, is a double compound, of two preposi-
tions, KTo, £x, and a verb, biyjaHai ; all which joined
together, imply such an expectation as hath both a
desire and also hope of receiving and enjoying that
which is looked for.
This word is six times used in the New Testament,
and always in this sense ; for it is still applied to this
second and glorious coming of Christ, and to the re-
ward following thereon : as Rom. viii. 19, 23, 1 Cor.
i. 7, Gal. V. 5, Philip, iii. 20, and here in this
place.
There is another word, exBoyri, coming from the
same root, which is applied to that which a man fears,
and would not have come ; but then there is another
word added thereto, which distinguisheth it from the
proper ordinary acception thereof, as fearful, Heb.
X. 27, f oCf^a Tig iy-huyji x^/'ffswg, * a certain fearful look-
ing for of judgment.'
There is another compound, rr^ooh'iyjDiiai, of the
same simple verb, from whence the word in my text
is compounded, which siguifieth to look for, and is
taken in the better sense, Titus ii. 13. The word of
my text, being appropriated to true believers, sheweth,
that they with great desire and much hope look for
the last coming of Christ. These are they of whom
it is said, ' We ourselves, w^hich have the first fruits of
the Spirit, even we ourselves groan within ourselves,
waiting for the adoption, to wit, the redemption of
our body,' Rom. viii. 23 ; and of whom the apostle
in another place saith, * Ye wait for the coming of our
Lord Jesus Christ,' 1 Cor. i. 7 ; and again, ' From
heaven we look for the Saviour,' Philip, iii. 20.
Ohj. 1. Many that believe are oft perplexed in soul
through the apprehension of wrath, so as they cannot
with desire and hope look for the coming of Christ
unto judgment. David seemed to be iu such a per-
plexed estate, Ps. vi. 1.
Ans. Some violent temptation or other hinders
in them the work of faith at that time, as a cloud may
hinder the bright light of the sun for a time. But as
no cloud can so hide the sun, as no light at all should
appear, so no temptation can clean take away all the
light and comfort of faith ; some vigour will remain,
and sustain some hope and expectation of the coming
of Christ. As the sun gathering strength dispels a
cloud ; and as a cloud vanishing away, the light of
the sun more clearly appears ; so is it in the case of
a true believer assaulted with temptations. A cloud
only hides and hinders the hght of the sun, it takes
it not awav.
Ver. 27, 28.]
GOUGE ON HEBREWS.
291
So temptations may hinder the work of faith, but
not take it away.
Obj. 2. Unbelievers may be said to look for the
coming of Christ ; for they tremble, as Felix did, Acts
xxiv. 26. There is ' a fearful looking for of judgment'
in them, Heb. x. 27. Yea, * the devils believe and
tremble,' James ii. 19.
Ans. By an abusive use^ of the word, they may be
said to look for that day ; that is, to fear that it will
one day come. To speak properly, we fear that which
we would not have come, though we think it will
come ; and in that respect may look for it, Job iii. 25.
Believers with desire and hope look for Christ's
second coming, in reference to God and themselves.
1. To God, because then God's name shall be fully
hallowed, and his kingdom perfected, and his will
done every way according to his mind ; then ' all things
shall be subject unto him, and God shall be all in all,'
1 Cor. XV. 28.
2. To themselves, in sundry respects, for then,
(1.) There shall be a full restitution of all things,
Acts iii. 21.
(2.) Then • all tears shall be wiped away,' Kev.
xxi. 4. Were it not for this day, believers would be of
all men most miserable, 1 Ccr. xv. 10.
(3.) Their bodies shall be then glorified and united to
their souls ; yea, they shall be made like to the glo-
rious body of Christ, Philip, iii. 21.
(4.) Their faith shall be turned into sight, and ex-
pectation into fruition, 1 Cor. xiii. 12, 2 Cor. v. 7.
(5.) They shall receive the crown of righteousness,
which, till that time, is laid up for them, 2 Tim. iv. 8.
So the everlasting inheritance, 1 Peter i. 4.
(6.) They shall be with the Lord for ever, 1 Thes.
iv. 17. This was a motive to induce the apostle to
desire a dissolution, Philip, i. 23. How much more
to desire Christ's second coming ?
This is a matter of trial, whether in truth we be-
lieve in Christ, and place our whole confidence on him.
If so, then we cannot but hope for, look for, desire,
and love this second appearing of Christ. The/spouse
of Christ having heard him say, ' Surely I come
quickly,' like a speedy resounding echo, taketh the
word out of his mouth, and instantly replieth, ' Amen,
even so come. Lord Jesus,' Rev. xxii. 20. Doth not
this manifestly declare a desire and love of his
coming ; a longing and looking for it ? Assuredly,
if we be true members of that true church, we also
shall be of the same mind ; for every particular mem-
ber is animated by the same spirit. But they that
are incredulous, airsihTc, and rebellious, knowing that
' the wrath of God abideth on them,' John iii. 36,
and that Christ, when he cometh, shall come ' in
flaming fire, rendering vengeance unto them,' 2 Thes.
i. 8, can no more desire and love, and in that respect
look for the appearing of Christ, than a murderer, a
' xarax^iiris. Hunc ego si potui tantum sperare dolorem.
— Virff. j^ned. 4.
rebel, or traitor, desire, love, and look for the day
of assizes, and appearing of the judge. Fitly, there-
fore, saith Christ, of unfaithful servants, * The Lord
will come in a day that they look not for him, and at
an hour when they are not aware ;' but of faithful ser-
vants he saith, ' They wait for their Lord,' Luke xii.
36, 46. Let this note of difi'erence be well observed,
that by our inward affection to Christ's coming, we
may judge of our spiritual condition. The waiting
for Christ's coming in the flesh was a note of faithful
ones before that time, as, Luke ii. 25, 38, Mat. xiii.
17, 1 Peter i. 10. Much more the looking for his
second coming.
Sec. 146. Of salvation proper to those that look
for it.
The last phrase of this verse, ug auTT^oiav, unto sal-
vation, is so placed as it may have a fit reference
either to the expectation of saints, who look for Christ
unto salvation ; or to the appearing of Christ, which
shall be unto salvation. Both applications are true,
sound, fit, and proper ; yea, both may stand together.
For in that Christ appeareth unto salvation, that is,
to bring salvation to them that look for him, they look
for him to salvation, because they know and believe
that he will appear unto salvation. It is thei'efore
the best and safest to apply it to both ; so as,
1. It is salvation that believers look for.
2. The salvation which believers look for, they
shall enjoy at Christ's second coming : he will appear
unto salvation. Of the word auTri^ia, translated salva-
tion, see Chap. i. 14, Sec. 159.
It was shewed in the former section that believers
are they who look for Christ's last coming. Here the
reason thereof is rendered, because he cometh with
salvation. To them I say exclusively, ' Christ shall
come to be glorified in his saints, and to be admired
in all that believe,' 2 Thes. i. 10.
Observe the differences which in Scripture are put
in that day betwixt believers and others, and it will
clearly appear that the benefit of Christ's last appear-
ing is proper to them.
1. Believers are resembled to precious sheep, others
to pernicious goats.
2. Believers are set on the right hand of the Judge,
others at his left.
3. Believers are invited to come to Christ, others
cast out of his presence.
4. Believers are pronounced blessed, others cursed.
5. Believers are estated in an heavenly inheritance,
others cast into hell fire.
All these differences are expressly set down, Mat.
XXV. 32.
6. Believers shall enter through the gates into the
city, others shall be cast out. Rev. xxii. 14.
7. To believers glory, honour, and peace is given ;
upon others shall be tribulation and anguish, Rom,
ii. 9, 10.
292
GOUGE ON HEBREWS.
[Chap. IX. Ver. 27, 28.
The ground of this difference ariseth from the free
grace and great love of God the Father and of his Son
Jesus Christ to them, John iii. 10, Eph. v. 25-27.
Faith and other graces are but fruits and signs of the
aforesaid grace and love of God the Father and his Son.
1. The folly of such as miss of this salvation brought
by the second coming of Christ is hereby manifested.
These are of sundry sorts :
(1.) They that are mockers, and say, * Where is the
promise of his coming ? ' 2 Peter iii. 3.
(2.) They that put it off, and think it not near, Mat.
xxiv. 48.
(3.) They who are secure and careless, going on in
ein, as if they were never to be called to an account,
Eccles. xi. 9.
(4.) They who set their hearts on this world, and
Fay with Peter, Mat. xvii. 4, 'It is good to be here.'
Such an one was the rich fool, Luke. xii. 19.
(5.) They who give themselves to gluttony, drunken-
ness, riotousness, and such things as intoxicate the
brain, Luke xxi. 34.
(6.) They that sin against knowledge and conscience,
wittingly and willingly, Heb. x. 26, 27.
(7.) All impenitent sinners, Luke xiii. 5.
None of these can be imagined to look to Christ's
second coming unto salvation.
2. This sheweth that it is not in vain to look for the
coming of Christ, for it is unto salvation. To incite
us the more earnestly, constantly, and patiently there-
unto, let the following considerations be duly observed,
as,
(1.) The certainty of salvation, Kev. xxii. 20,
2 Cor. v. 10.
(2.) The ground of this expectation, which is God's
promise, and his truth and faithfulness in accomplish-
ing his promises. Promises have been made hereof
from Enoch's time, Jude 14 ; and they have been so
oft renewed, as mockers could not but take notice
thereof, 2 Peter iii. 3, 4.
(3.) The uncertainty of the time of coming, and sud-
denness thereof, should make us with patience, and
without ceasing, to look for it, Mark xiii. 32, 33,
(4.) The benefit of waiting :
[1.] It will make men conscionable of all duties.
Mat. XXV. 4, 16, 17.
[2.] It will make us careful in forbearing all sin.
He who waits thinks his Lord may come very sud-
denly, and desires that he may be found doing what
his Lord enjoined. Mat. xxiv, 46, He is loath that he
should be found in sin ; that would provoke the Lord
to cast him into hell. Assuredly the sinner in his sin
thinketh not that in that very act the Lord will come
in judgment,
[3,] It makes men ever prepared, so as they shall
never be suddenly surprised. When they lie down,
when they rise up, when they cat and drink, when
they go to the work of their calhng, when they go
abroad, when they tarry at home, yea, when they go
to their lawful recreations, they will commend them-
selves to God, knowing that in all these cases Christ
may come to judgment.
(5.) The damage of not waiting :
[l.j It makes secure and negligent, Mat. xxv. 3,
[2.1 It opens flood-gates to all impiety and iniquity.
Mat. xxiv. 48, 49.
[3.] It causeth destruction to come upon them sud-
denly, Prov. i, 27, Luke xvii. 26 and xxi, 34.
Sec. 147, Of salvation hestoivcd on those that hole
for it.
As this great benefit, salvation, hath reference to
Christ's last coming, it sheweth that believers shall
then enjoy salvation ; they shall have that performed
which they looked for, Christ cometh for that end.
Then the Lord will give rest, 2 Thes, i. 7. The Lord
will then give ' the crown of righteousness' unto them
'that love his appearing,' 2 Tim, iv, 8, Then Christ
bringeth 'his reward with him,' Piev, xxii. 12.
1, This is the appointment of the Father, 1 Thes.
V. 9, John vi, 39,
2, This is that which the Son himself hath pur-
chased, Eph. i. 14,
3, Many promises are made hereof, 1 Tim. iv, 8,
Titus i, 2,
4, This is the end of the believer's faith, 1 Peter
i. 9 ; and of his hope, Titus i, 2, 1 Thes, v, 8,
1, This manifesteth the ground that believers have
of the assurance of their salvation. It is one end of
Christ's coming the second time, and that in glory,
namely, to give salvation to them that have looked
for it.
2, This is a forcible motive to stir us up to look for
this coming of Christ, The reward, which is salvation,
and the assurance thereof, which is the end of Christ's
coming to satisfy those that have looked for him, and to
give them salvation looked for, will to the full satisfy
those which have the longest and most patiently looked
for it.
Sec. 148. Of the resolution of, and observations froniy
Heb, ix, 27, 28,
Ver. 27, And as it is appointed unto 77ien once to
die, and after this the judgment ;
28, So Christ was once offered to bear the sins of
many ; and tmto them that look for him shall he appear
the second time, without sin, unto salvation.
The sum of these two verses is a proof of Christ's
offering himself but once. The proof is taken from
the common condition of men, which is to die but once.
It is set down by way of comparison, as appeareth by
the notes of a comparison, as, so.
The comparison is full, and consisteth of two parts:
1, A proposition, ver. 27.
2. A reddition, or appUcation of the comparison,
ver. 28.
In the proposition,
Chap. X. Yer. 1.]
GOUGE ON HEBREWS.
293
1. The main point is laid down, whereof are two
branches :
(1.) The common condition of men, to die.
(2.) The time how oft, once.
2. It is amphfied two ways :
(1.) By the ground of it, an inviolable law, it is
appointed.
(2.) By a consequence following thereupon. Wherein
observe,
1. The kind of consequence, the judgment.
2. The time when it falls out, after this.
In the reddition two acts of Christ are set down, the
latter being a consequence of the former.
The first act is, that he was offered, namely, by him-
self.
The second, that he shall appear.
The former act is amplified two ways :
1. By the time, how oft he was ofi'ered, once.
2. By the end of his offering himself, to hear the sins
of many. Here observe,
1. An act, bear.
2. The subject, what he did bear, sins.
3. The object, whose sins he did bear, the sins of many.
The second act of appearing is amplified.
1. By the time, the second time.
2. By the manner of appearing, ivithout sin.
3. By the persons for whose sake he shall appear,
unto them that look for him.
4. The end of his appearing to them, unto salvation.
Doctrines.
I. There is a death. This is here taken for granted
in this word die.
II. All men are suhject to death. This is implied
under this indefinite particle men. Of these two doc-
trines, see Sec. 183.
III. Men have but one death to die. The word
once being exclusive, intendeth so much. See Sec.
134.
IV. There is no avoiding of death. An inviolable
order and decree is set upon it, it is appointed. See
Sec. 135.
V. There is a judgment to come. The word judg-
ment here mentioned, declares as much. See Sec. 136.
VI. Man's certain judgment is after death. Under
this phrase, after this, he meaneth, death. See Sec.
137.
VII. Christ was offered up.
VIII. Christ was but once offered up. These two
are plainly expressed. See Sec. 38.
IX. CJirist did bear mens sins. This is set down
as the end of his suffering. See Sec. 139.
X. There were many ivhose sins Christ did hear.
This is plainly expressed. See Sec. 140.
XI. Christ died not for all. This followeth by
just consequence. See Sec. 141.
XII. Christ by hearing mens sins took them away.
This is gathered by comparing this phrase of bearing
sins with the phrase of putting away sin, ver. 26.
See Sec. 139.
XIII. Christ will conspicuously manifest himself.
The word translated appear, implieth as much. See
Sec. 142.
XIV. Christ's last coming is but a second coming.
This word second hath reference to his first coming in
the flesh, so as no other is to be expected till the last
day of the world. See Sec. 143.
XV. At Christ's last coming, sin shall be utterly
abolished. Thus much is intended under this phrase
without sin. See Sec. 144.
XVI. Believers wait for Christ's last coming. This
is implied under this phrase, they look for him. See
Sec. 145.
XVII. Salvation belongeth to those that look for it.
They are here said to look for Christ unto salvation.
See Sec. 146.
XVIII. Christ will come to settle believers in salva-
tion. Thus much is here intended in these words, he
shall appear unto salvation to theyn that look for him.
These are believers. See Sec. 147.
CHAPTER X.
Sec. 1. A general analysis of the tenth chapter to
the Hehreivs.
The main scope of this chapter is to set out the
excellency of Christ's sacrifice.
There are two general parts thereof.
The first layeth down the main point, which is the
excellency of Christ's sacrifice, from the beginning to
ver. 19.
The second informeth us in the use thereof, from
ver. 19 to the end.
The excellency of Christ's sacrifice is set down
comparatively.
The comparison is betwixt the sacrifices which God
instituted under the law, and Christ's sacrifice. They
were excellent sacrifices in their kind, but this is mora
excellent, therefore it must needs be very excellent.
Of this comparison, there are two parts.
1. A deficiency of legal sacrifices.
2. The sufiiciency of Christ's.
The deficiency of the legal sacrifices is manifested,
(1.) By their use. They were as shadows, ver. 1.
(2.) By their reiteration, or oft ofiering them,
ver. 2.
(3.) By the frequent remembrance of sin, in and
by them, ver. 3.
(4.) By the kind of them. They were of beasts,
ver. 4.
(5.) By God's rejecting them.
294
GOUGE ON HEBREWS.
[Chap. X.
This last is expressed in a divine testimony, which
is brouj,'ht in as a transition from one part of the
comparison to the other.
That testimony is, 1, propounded ; 2, explained.
Of the testimony as propounded, there are two parts.
1. God's rejecting legal sacrifices, ver. 5, 6.
2. Christ's ollering his sacrifice to eifect what the
former could not, ver. 7.
lu the explanation of the foresaid testimony there is,
1. A repetition of the testimony itself, ver. 8, 9.
2. An application thereof to the point in hand.
In the application is couched the first proof of the
sufficiency of Christ's sacrifice. It was estabUshed
in the room of the legal sacrifices, ver. 9.
A second proof is taken from the etficacy of Christ's
sacrifice, in this word stmctifud, ver. 10.
A tliird proof is drawn from Christ's rest after he
bad otlored himself, ver. 12.
This is amplified,
1. l?y inferring it upon a contrary course of the
legal priests. They stood daily ministering, ver. 1 1 .
2. By the continuance of his rest, ver. 13.
A fourth proof is raised from the perfect effect, ver.
14. This is confirmed bj' a divine testimon}', which is,
1. Propounded, ver. 15-17.
2. Applied to the point in hand, ver. 18.
Hitherto of the first part.
The latter part is joined with the former, by an ele-
gant transition, wherein the main points of the former
discourse are repeated, to make way to the practical
part of this epistle.
In this transition are set down three points.
1. The gi-eat benefit of Christ's sacrifice, which is,
entrance into the holy rest, ver. 19.
2. A ivay made for that entrance, ver. 20.
3. A pnest afforded to conduct us thither, ver. 21.
The second part of this chapter is exhortatory, and
that in general to manifest the truth of their holy pro-
fession.
For this end he laycth down,
1. Duties to be performed.
2. Means to accomplish them.
3. Motives to enforce the same.
The duties respect,
1. Ourselves, and that in a double respect:
(1.) To obtain what we want, ver. 22.
(2.) To retain what wo have, ver. 23.
2. Our brethren. About thorn is declared,
(1.) AVhat we should do, consider one another, &c.,
ver. 24.
(2.) The means of performing the foresaid duty,
which is (Christian communion.
(3.) The motives to enforce the duty. They are
of two sorts.
[1.] Minatory; [2.] Exhortatory.
|1.] The minatory motive is taken from the fearful
issue of ajKJstatcs. This is,
First, Propounded, ver. 26, 27.
Si'condhf, Confirmed, and that two ways :
First, Comparatively, by an argument from the less
to the greater, namely, from the issue of those that
despised Moses's law, to those that despise the cove-
nant ratified by Christ's blood, vers. 28, 29.
Secondly, Simply, a divine testimony, ver. 30.
Whence is inferred as a conclusion the fearful issue of
apostates, ver. 31.
[2. J The exhortatory motive consisteth of two parts :
First, The kind of motives.
Secondly, The means to effect that whereunto they
are exhorted.
The kinds of motives are of two sorts.
One is taken from their former good beginning, vers.
32-34.
This is exemplified in four particulars :
1. Their enduring of afflictions, ver. 32.
2. Their bearing reproaches, amplified by the cause
thereof, which was associating themselves with others
that were so used, ver. 33.
3. Their compassion of other's bonds, ver. 34.
4. Their joyful suffering the spoihng of their goods,
ver. 34.
The other motive is taken from their future reward,
ver. 35.
The means of performing the duty whereunto they
are exhorted are of two kinds.
1. Patience, ver. 30. Amplified by the ground
thereof, which is Christ's speedy coming, ver. 37.
2. Faith, which is expressed in a divine testimony.
Enforced by the issue of backsliders, ver. 38.
This is illustrated by the difference betwixt back-
sliders and believers.
1. Backsliders * draw back unto perdition,' ver. 39.
2. Believers take the way to ' save their souls.'
Sec. 2. 0/ the law, a shadow, but not the very
image itself.
Ver. 1. For the law having a shadow of good things
to come, and not the very image of the things, can never
with these sacrifices tvhich they offered year by year
continnalhj make the comers thereunto lyerfcct.
This verse, with some others following, depends on
the former chapter, as a jiroof or reason of that which
was delivered therein ; this is evident by the causal
particle yas, &c. This dependence is either particular
to that which immediately went before, concerning
Christ's being oflVred to bear our sins. Thus the
reason is taken from the insullicicncy of the law ; Christ
undertoook what he did, for, or because, the law
could not do what he did. Or otherwise, this depend-
ence may be general and more remote, namely, to
the main point in hand, which is, the excellency of
Christ's sacrifice above legal sacrifices. For matters
of the law were but shadows, but Christ was the sub-
stance of them.
Of the derivation of the word i-o^o;, translated laxo,
and of the distinction betwixt the law moral, cere-
Veh. ].]
GOUGE ON HEBREWS.
295
monial, and judicial, see Chap. vii. 12, Sec. 68, &c.,
and ver. 16, Sec. 80.
The ceremonial law is here meant. This is here
said to ' have a shadow of good things to come.' Of
the Greek word ffx/a, translated shadow, see Chap. viii.
6, Sec. 12.
A shadow signifieth a dark representation of a bodily
substance, but every way proportionable and fit unto
it. This metaphor, shadoiv, giveth proof of the mean-
ness of that law.
This phrase ruv /j:,iXX6vruv aya&ojv, of good things
to come, manifesteth the excellent use of that law ;
though it were but mean in itself, yet it shadowed out
most excellent things.
Of this phrase, good things to come, see Chap. ix.
11, Sec. 53. Christ, and all that he undertook, did,
and endured for man's full redemption and eternal
salvation, are comprised under this phrase good things
to come. Christ therefore must of necessity do and
endure what he did, for the law shewed that such
things must be done, but itself could not do them.
That the law could not do these things, is evident
by this negative phrase, not the very image of the things.
The principal verb l-xj^v, having, is here understood,
thus, ' and not having the very image,' &c.
The word translated image is derived from a verb
that signifieth to be like, l/xw, siinilis sum ; inde hxchv,
imago, similitudo, and this word is put for a likeness
or resemblance.
It is sometimes indefinitely taken, as where Christ
saith, 'Whose is this image?' Mat. xxii. 20; and some-
times restrictively, and that in two eminent respects :
1. As it is opposed to the first draught of a thing,
which useth to be but dark, obscure, and impolished.
Thus image setteth out a full, lively, and perfect re-
presentation of a thing, as when a limner draweth a
man's picture, first he draweth it out with a coal or
black lead ; this is the shadow of it. Then he setteth
it out in all the proper colours so lively, as any may
know whose picture it is. Thus it is used in this
phrase, 'An image made like to corruptible man,'
Rom. i. 23.
2. As it is put for the pattern whereto other things
are resembled. Thus a living man is said to be the
image of those pictures which are made to set him
out ; and a father having many children like him, is
said to be the image of them all. Thus God hath
made those whom he hath chosen to be ' conformed
to the image of his Son,' Eom. viii. 29.
In these latter restrictive senses image is here used,
and that in reference to the truth and substance which
was prefigured under the law, and is revealed in and
by the gospel.
In the law it was as it were with a black coal sha-
dowed. In the gospel it is fully, lively, conspicuously
revealed. Under the gospel therefore we have not the
shadoio but the image, a most clear revelation of Christ.
The word shadow, whereunto image is here opposed,
sheweth that the first restrictive sense is here meant,
and the relative particle, together with the article a-ur'^v
rrjv, thus translated the very, shew that the latter is
meant.
The word rcov 'Tr^ay/Maruv, things, added unto image,
hath reference to good things before mentioned, and
intendeth the same. Thus it doth in general and
negatively set out the same thing that that particular
and affirmative clause did, ' a shadow of good things
to come,' and both phrases demonstrate that legal
types did prefigure such necessary good things to
come, as they did not contain in themselves.
Herein is manifested a main difference betwixt the
law and the gospel, even as great a difference as be-
twixt shadows and substances ; herein is confirmed that
which is noted concerning the better things under the
gospel. Chap. ii. 3, Sec. 21.
Sec. 8. Of the insufficiency of legal sacrifices to make
perfect.
From the foresaid nature of the law, set down
affirmatively under the metaphor of a shadow, and
negatively, not the very image, and from the use of the
law, which was to foreshew good things to come, the
apostle inferreth the main conclusion about the im-
potency of the law, that it can never make perfect. No,
not those who came to it, and observed the rites
thereof ; the principal whereof were ' sacrifices,' and
those 'offered up,' and that 'year by year continually.'
To make perfect, TikiiCjcai, is to work such grace in
one, as may bring him to glory ; this the law could
not do. See Chap. vii. 19, Sec. 86.
Among manifold rites of the law, the apostle men-
tioneth ^nclai, sacrifices, which would have done the
deed if any other rite could have done it ; for sacri-
fices were of creatures that were slain, and that for sin.
Of sacrifices, and of the difference between them
and gifts, see Chap. v. 1, Sec. 7.
Of those sacrifices it is said that they were offered,
namely, to God. Hereof see Chap. v. 1, Sec. 6.
Though they were so offered, and that by God's
appointment, yet they could not make perfect.^
It is added, that they were offered, xar Iviavrov,
ijear by year. Of this phrase, see Chap. ix. 7, Sec. 41,;
The Greek word sviaurhg, so translated, hath its
notation from ending in itself, like a ring, which ends
where it begins.^ This circumstance of time is here
set down, to give proof of the insufficiency of the legal
sacrifices, which were oft offered up. So much is in-
tended under the adverb continually, added hereunto.
Of the Greek phrase, iig ro binvr/Xg, translated con-
tinually, see Chap. vii. 3, Sec. 26.
The former expression of the time hath reference to
that solemn day, wherein the high priest once a year
entered into the most holy place. Lev. xvi. 2, as was
shewed. Chap. ix. 7, Sec. 41. And to manifest that
that custom continued not only while the Israelites
^ Quasi, us laurh I'ivcci.
206
GOUGE ON HEBREWS.
[Chap. X»
were in the wilderness, or till the temple was built,
but so lonr; as the polit}' of the Jews remained, even
till Christ himself were actually ollercd, the other word
continually is added.
The sacrifices ofiered up on that yearly day, are
here synecdochically put for all the legal sacrifices ;
but special relation is had to the sacrifices offered on
that day, because they were the most solemn sacri-
fices ; and if any could have done the deed, then
they especially.
13oth these circumstances of time have reference to
the insufficiency of legal sacrifices. Hereof see Chap,
vii. 27, Sec. 112. The apostle himself sheweth that
the reiteration of those sacrifices implied imperfection,
in that he saith, ' they would have ceased to be
offered,' if once offering had made perfect ; see ver. 2,
Sec. 4.
That sufficiency is further manifested by the per-
sons whom those sacrifices especially concerned, thus
expressed, rrsodisyjjjMhovg, the coiners thereunto. Hereby
are meant such as observed the ordinance of God,
and thereupon came to the altar, where the sacrifices
were offered up, to partake of all the benefits that
God's people might be made partakers of. In this
respect they are said to come unto God, Chap. vii. 25,
Sec. 104.
If any might have been made perfect, surely these.
These are said to do the services. So as the fault
was not in the person's failing to do his duty, but in
the thing done. The ordinance itself that was ob-
ser^-ed could not do the deed ; therefore there is an
emphatical negative, ovd's'zoTe, added, which we tran-
slate never, and a verb of power, dv.urai, translated
can, from which all power is taken by the negative,
never, added thereunto.
The sum of all is, that the best means under the
law were not sufficient to make perfect those that
were most strict in the observing of them.
All and every the forementioned points have been
before handled in this epistle, as is evident by the
several references before mentioned ; but the apostle
thought that he could not strike too much upon this
string ; for questionless these Hebrews, though they
professed the Christian faith, stood too much upon
the necessity of legal rites. The like earnestness
against them is manifested in the Epistle to the
Romans, chaps, iii. and iv., and to the Galatians
throughout the whole epistle ; the like zeal doth the
prophet Jeremiah manifest against the superstition of
the Jews in his time, Jer. vii. 4, &c. And another
prophet against their idolatry, Isa. xl. 18, &c. So
other prophets, and Christ himself against sundry
superstitions of the Pharisees, Mat. xxiii. 13, &c.
By such holy zeal and earnestness, a secret terror
may be wrought in men's souls, whereby they will be
moved to renounce their idolatry, superstition, impiety,
and iniquity ; or else made the more inexcusable.
But on the contrary, if euch errors or corruptions
be winked at, or slightly reproved, maintainers of
them will be the more emboldened.
"What cause have we in our days to be instant and
earnest against the mass of popish heresies and super-
stitions ! and so against the revived errors of Pelagians
and semi-Pelagians, about election upon foreseen grace,
universal redemption, universal graces, free will, total
and final apostasy of saints, and other like erroneous
and pernicious doctrines? The Lord give wisdom,
courage, and zeal to his ministers in these and other
like cases ; and understanding, patience, and obe-
dience, in people to his truth. ^
Of repeating and inculcating the same things, see
Chap. iii. 15, Sec. 158, and Chap. ix. 28, Sec. 138.
Sec. 4. Of oft ojf'erinrf legal sacrifices.
Ver. 2. For then ivould they not have ceased to he
offered? because that the ivorsMjipers, once purged, should
have had no more conscience of sins.
This verse is added as a proof of the reason con-
cerning the impotency of the foresaid legal sacrifices.
The reason was taken from the reiteration of those
sacrifices, whereby it was manifest that they could
not make perfect. The argiunent may be thus framed.
That which makes perfect ceaseth, when it hath made
perfect ; but the sacrifices which were offered up year
by year continually, ceased not ; therefore they could
not make perfect.
The manner of expressing this point is very em-
phatical, it being with an interrogation, thus, would
they not have ceased, dec. ? Of the emphasis of an in-
terrogation, see Chap. i. 5, Sec. 46, and ver. 14, Sec.
155.
By this inference, ivould they not have ceased? the
apostle proveth, that reiteration of sacrifices argueth
an imperfection in them. Hereof see Chap. vii. 27,
Sec. 112.
If one offering make perfect, what need another
offering ? if no need, then in vain. Philosophers say
of nature, that it doth nothing in vain. Much less
will the God of nature suffer holy ordinances to be con-
tinued in vain.
Tiie word i'za-jaavro, translated ceased, being of the
middle voice, signifieth to forbear to do that which
was done before. The active, caiw, coerceo, signifieth
to refrain, 1 Peter iii. 10. But the middle voice,
'^a.uo/j.ui, cesso, is most frequently used and applied to
men, and to other creatures.
To men it is applied, in respect of their speeches
and actions. Of Christ it is said, ' he left speaking,'
Luke V. 4. He means preaching ; so it is said of him,
that he ceased to pray, Luke xi. 1. It is also applied
to tumultuous uproars. Acts xs. 1.
In reference to men's actions, it is said of the Jews,
that ' they left beating of Paul,' Acts xxi. 32.
In reference to other creatures, it is said of the
' Qn. 'to his people in truth '? — Ed.
Ver. 3.]
GOUGE ON HEBREWS.
297
wind and water, that ' they ceased,' Luke viii. 24 ;
namely, to rage or be tempestuous.
Here it is applied to sacrifices, and that in the
negative, ' they ceased not ; ' for though they could
not make perfect, yet they had their use ; which was,
to prefigure that sacrifice which could make perfect ;
and in that respect, were useful till that sacrifice which
they prefigured was ofiered up.
This phrase, * then would they not have ceased,'
as it implieth an imperfection in the sacrifices ; so also
it implieth a need of a frequent use of them. For
therefore they ceased not, because there was still use
of them. Hereof see Chap. vii. 27, Sec. 112.
Sec. 5. Of the quiet conscience of such as are truly
purged.
A consequence following on a perfect sacrifice is
thus expressed, the worshippers, once purged, should
have had no more conscience of sin. This is here
brought in as a reason why the legal sacrifices ceased
not ; namely, because they could not free the con-
science from sin.
The preposition joined with the infinitive mood, dia
rh ix^iv, and translated because, sheweth that this con-
sequence is a reason of reiterating legal sacrifices.
The word Xar^suovrag, translated worshippers, is
that which is translated ivho serve. Chap. viii. 5, Sec.
12. For it is meant of observing divine services, and
in that respect may be fitly translated ivorshippers ; see
Chap. ix. 9, Sec. 49.
The adverb, ci'rta^, translated once, is like to that
which is used, Chap. vii. 27, Sec. 115, and Chap. ix.
12, Sec. 60. It implieth a kind of perfection, as if
he had said, once for all, so as there needed no more
purging. The word y.sTcadao/xivovg, translated imrged,
is that, xaSccPisT, which is used, Chap. ix. 14, Sec. 82,
only this is a participle derived from that verb.
Of conscience, ouvsidyjff/g, see Chap. ix. 14, Sec. 83.
The meaning of this phrase, iJ.rihi[iiav s^nv hi cvvsldrisiv
a//,apriZv, ' should have had no more conscience of sin,'
intendeth thus much, that there would have remained
no sin in them, to have accused and troubled their
conscience.
Obj. They might have been fully freed and purged
from the sins whereof they stood guilty at the time of
their offering, and yet afterwards commit other sins
which might accuse their conscience and trouble them,
and in that respect stand in need of other sacrifices.
Ans. The apostle meets with this objection two
ways :
1. Inthathe expresseth, raTg ocuTaTg^uaiaig, 'the same
sacrifices,' ver. 1, meaning the same in nature and
kind, though they were not the same in number.
2. This phrase, ' there is a remembrance again,'
dvdfivriffig, ver. 3, implieth that they were not purged
of the present sins whereof they stood guilty.
Obj. 2. Such as were unclean were by those sacri-
fices cleansed under the law, Lev. xiv. 20, Num. xix. 12.
Ans. They were only legally clean, * to the purifying
of the flesh,' Chap. ix. 13, Sec. 75.
Obj. 3. David saith, ' Purge me with hyssop, and I
shall be clean,' Ps. li. 8.
Ans. 1. That is spoken metaphorically in reference
to the law, Exod. xii. 22, Lev. xiv. 4.
2. Hyssop is used by David metonymically ; the
adjunct or means of sprinkling blood put for blood
itself, and that in special reference to the blood of
Christ.
3. The phrase is sjmecdochically to be taken ; the
type put for the truth also.
Obj. 4. This maketh no more against the legal sac-
rifices than against Christ's sacrifice ; for notwith-
standing Christ hath actually offered up himself, yet
believers have still conscience of sin, that is, they
have sin in them to trouble their conscience ; and
thereupon they do, day after day, make mention of
their old sins.
Ans. If they perform the duties aright, they do not
acknowledge a present guilt of their sins past, but only
that they have been guilty of them, to be thereby the
more put in mind of God's tender compassion towards
them in pardoning their sins ; for true faith worketh
peace and quietness of conscience, Rom. v. 1, but in
the legal sacrifices there was an acknowledgment of
a present guilt.
Obj. 5. The believing Jews had the guilt of their
sins taken away as well as believing Christians.
Ans. True; but not by those sacrifices. They rather
manifested a guilt.
The main point here intended is, that the guilt of
sin once taken away, remains no more to accuse the
conscience. That to this purpose may be applied,
which Christ said to Peter, 'He that is washed needeth
not save to wash his feet, but is clean every whit,'
John xiii. 10.
The cause being taken away, the efiect followeth,
Sublata causa, tollitur effeclus.
Obj. The cause may be recalled.
Ans. Not by the wise and immutable God, 'whose
gifts and calling are without repentance,' Rom. xi. 29.
This might be urged against the Arminian error
of excision or abscission, and abjection from Christ,
or a total falling away of true behevers. Hereof see
more. Chap. iii. 12, Sec. 132, &c.
Sec. 6. Of the meaning of the third verse.
Ver. 3. But in these sacrifices there is a remem-
brance again of sins every year.
The first particle, a,7^Xa, but, is here the note of an
assumption.
The proposition may be gathered out of the former
verse, and thus framed :
If the legal sacrifices had perfected the offerers,
there would have been no more conscience of sin ;
But in the legal sacrifices there was a remembrance
again of sin ;
298
OOL'GE ON HEBREWS.
[Chap. X.
Therefore the legal sacrifices did not perfect the
ofl'erors.
The sacrifices here meant are the same that were
intended, ver. 1.
The noun dvufivriOtg, recordatio, translated remcm-
hramc again, is a compound, and derived from a
simple verb, fMi{j)ir,axoiji,ai, that siguificth to he mindful
of, and a preposition, ava, that signifieth «//«//!. The
compound verb signifieth to call to mind, or bring to
mind, 1 Cor. iv. 17. Our English translators have
well added this preposition again, to set out the full
meaning of the composition, a remembrance again.
Some Latin interpreters turn it repetila mentio, a I'e-
peated mention.
The things again and again remembered are here
said to be, a,aa*r<a;v, sins.
It is the same word that was used in the former
verse.
In all sin-oflcrings, people used to make acknow-
ledgment of their sins, both to shew that they were
mindful of their sins, and also that they believed the
pardon of them. The type and outward rite mani-
fested their mindfulness of sin ; the truth and inward
substance gave them assurance of the pardon of their
sin.
The sacrifices which the apostle here in special in-
teudeth, were those solemn sacrifices which were
oll'ered up on their annual day of humiliation, Lev.
xvi. o, &c., as is evident by the last phrase in this
verse, xar' iviaxjTov, every year, which is the same that
was used ver. 1, Sec. 3.
Sec. 7. Of remainder of sin in the regenerate.
That which the apostle inferreth from the frequent
ofiering of sacrifices, that there is a remembrance again
of sins, giveth us to understand that remembrance of
sin implieth a remainder of sin. On this ground, that
we may know that sin remains in us so long as we
remain in this world, the^ Lord, that prescribed the
Lord's prayer for all his saints, hath inserted this
petition to be daily made, ' forgive us our trespasses,'
Mat. vi. 12.
Quest. How can this stand with Christ's taking
away the sins of believers ?
Ans. By distinguishing betwixt the guilt, the con-
demnation, reigning power, and remainder of sin.
Christ taketh away,
1. The guilt of sin from believers, Rom. iv. 7, 8.
2. He freeth them fi'om condemnation, Rom.
viii. 1.
3. By his Spirit he so subducth the power of sin,
as it reigneth not in believers, Rom. vi. G, ll.
Yet there may be, and there are, remainders of sin
in the very best. Experience of all ages gives evidence
hereof. In reference hereunto, Christ saith of justi-
fied persons, * Ho that is washed ueodeth not save to
wash his feet,' John xiii. 10. This phrase of limita-
tion, ' save to wash his feet,' impheth a remainder of
sin in him that is ' clean every whit,' in regard of
justification.
Had there been no sin in them, what needed a re-
membrance again of sin ? that had been but a plain
mockage.
1. Doctrines delivered by many about perfection of
sanctification in this world, appear hereby to be false
and presumptuous doctrines.
2. This may afibrd unto us a good direction for
setting ourselves apart, and examining ourselves con-
cerning such sins as remain in us, that we may see
what they are, and what cause there is of remembrance
again of sin. AVherefore, ' commune with your own
heart upon your bed,' Ps. iv. 4 ; and ' let us try and
search om* ways,' Lam. iii. 40. Sin lieth close, and
the heart is deceitful ; they who are most careful in
searching themselves hardly find out all. Some idols
may remain, as there did in Jacob's family. Gen.
xxxi. 35, and xxxv. 2; what hope then can there be of
finding out all, if no search at all be made ?
3. Upon finding out sin we ought to be humbled
for it. A due consideration thereof will make such
as are duly aftected therewith to cry, ' Unclean, un-
clean,' Lev. xiii. 45 ; and ' 0 wretched man that I am !
who shall deliver me from the body of this death ?'
Rom. vii. 24.
4. Upon sight and sense of sin, and due humiliation
for the same, it will be our wisdom to look up unto
Christ, who is ' an advocate with the Father,' and
* the propitiation for our sins,' 1 John i. 1, 2. Thus,
as the Israelites were healed, by looking up to the
brazen serpent, Num. xsi. 9, so may such as by faith
look upon Christ be cured of their sins, John iii. 14,
15. In this case we may say to God as Jehoshaphat
did, ' We know not what to do, but our eyes ai-e upon
thee,' 2 Chron. xx. 10. They who rightly meditate
on God's name, Christ's merit and mediation, cannot
but find sure ground of much comfort.
5. Upon this ground we may and ought to bo bold
in craving pardon, because praj-er is a means sanctified
for obtaining the same, and that first, generally,
' ask and ye shall have,' Mat. vii. 7, and then par-
ticularly concerning pai'don of sin. Mat. vi. 12, James
v. lo.
G. In craving pardon for sins past, repentance must
be truly intended. This is a proviso annexed to one
man's forgiving another, Luke xvii. 4. ]\Iuch more
doth God expect repentance of those whose sins he
pardoneth. True repentance moveth God to repent
of his wrath. God hath said it and sworn it, ' As I
live, I have not pleasure in the death of the wicked ;
but that the wicked turn from his way,' etc., Ezek.
xxxiii. 11.
7. To repentance for sins past, watchfulness against
sin for the future must be added. There is a prone-
ncss in our nature to sin, that if wo be not the more
watchful over our sius, we shall soon fall into sin
again. Hereupon Christ gave this caveat to one whom
Ver. 4.]
GOUGE ON HEBREWS.
299
he absolved, ' Go and sin no more,' John viii. 11.
Satan, if he be cast out, will do what he can to return
again whence he came out, and if he find that place
empty, and that party secure, he will take with him
seven other spirits more wicked than himself, and they
all enter in and dwell there, Mat. xii. 44, 45.
Sec. 8. Of rememlering again sins ivhich remain in
men.
The means used under the la\v of remembering sin
again, sheweth that sins remaining must be re-
membered again. The main injunctions under the
law for confessing sin, give good proof hereunto, as
Lev. V. 5, Num. v. 7, Joshua vii. 9. Answerable here-
unto hath been the practice of God's saints in all ages,
as Gren. xHi. 21, Judges x. 15, 1 Sam. ii. 19, 2 Sam.
xii. 13, Dan. ix. 20, Ezra ix. 6, Neh. i. 7.
1. Promise of forgiveness is made to this kind of
remembrance, Prov. xxviii. 13, 1 John i. 9.
2. Upon right observing of this duty, God's pro-
mise of forgiving hath been performed, 2 Sam. xii. 13,
Ps. xxxii. 5.
3. Threatenings are denounced against those that
confess not their sins, Prov. xxviii. 13, 1 Johni. 8-10.
1. This manifesteth one reason of sin, lying on many
men's conscience, festering in the soul, and over-pressing
it. The reason is, because it is not remembered, not
confessed or acknowledged, but hid, concealed, and
smothered, Ps. xxxii. 3. Sin is of a festering nature,
it is as corruption in a wound closed ; yea, as an hot
vapour in a cloud, which causeth thunder, or in the
earth, which causeth an earthquake. Hot things kept
close wax violent. They are as fiery darts, Eph. vi.
16. The apostle in that phrase alludes to poisoned
darts and bullets, which are of all the most dangerous.
How this duty of confessing sin is to be performed to
Grod, and how to man, is distinctly shewed in The
Guide to go to God, or Explanation of the Lord's Prayer,
petit. 5, sees. 127-129.
The mention of the time here intended under this
phrase, every year, sheweth that the people of God
had a set time of confessing their sins ; for that cir-
cumstance of time hath reference to their annual
solemn day of humiliation and reconciliation. Lev. xvi.
2, &c. A like solemn rite tending to the same purpose,
is mentioned, Deut. xxvi. 5, &c.
By way of resemblance Christians may take such
courses. When persons of years were baptized, at
that solemn time they made confession of their sins.
Mat. iii. 6. The like course they took upon ad-
ministering the Lord's supper, 1 Cor. xi. 28-31. So
on Sabbath days, fasting days, and other solemn
occasions.
Sec. 9. Of the impotency of external rites about
spiritual matters.
Ver. 4. For it is not possible that the blood of bulls
and of goats should take away sin.
This verse may be taken as a distinct argument to
confirm the impotency of the legal sacrifices, because
they consisted of the blood of brute beasts, which could
not expiate sin ; or it may have immediate reference
to the third verse, as shewing a reason why in those
sacrifices there was a remembrance again of sin,
namely, because those sacrifices were of brute beasts,
which could not take away sin, so as sin remained
notwithstanding those sacrifices, and therefore there
was a remembrance again of them.
Both references tend to the same purpose, and may
both be comprised underthis causal conjunction yas,/or.
The word dduvarov, translated not possible, is the
very same that is translated impossible. Chap. vi. 18,
Sec. 141.
Of the derivation and divers acceptions of the
Greek word, see Chap. vi. Sec. 38.
Here it is taken for an impossibility, in regard of
an impotency in the nature of the thing itself. There
is such an impotency in the blood of beasts, as it is
impossible that sin should be taken away thereby.
By blood he meaueth that which was shed when
the beasts were offered up for sacrifices, whereby was
typified the blood and death of the Lord Jesus.
Under these two creatures, ' bulls aud goats,' all
other clean creatures that were offered up for sacrifices
are synecdochically comprised ; for they were all of the
same kind. These two are here mentioned in reference
to the solemn annual sacrifice that was offered up for
sin on the day of reconciliation, Lev. xvi. 11-15. These
were called ' sin-offerings,' because they were types of
Christ's sacrifice, which did indeed take away sin, but
they themselves could not, and that by reason of the
disproportion betwixt the means of cleansing on the
one side, and the thing cleansed, together with the filth
cleansed away, on the other side.
The means were merely external, earthly and carnal,
namely, the blood of beasts ; the thing to be cleansed
was the soul of man, which is a spiritual substance.
The filth to be taken away was sin, which is a
spiritual pollution. It is in a manner of an infinite kind,
because it is committed against an infinite majesty.
By it God's wrath, which is infinite, is provoked. Now
what is there in the blood of beasts, to pacify such
wrath, to wash away such pollution as sin, and to purge
such a spiritual substance as the conscience, spirit,
and soul of man is ? It is not possible that so great
a work should be wrought by so mean a means.
External and carnal things cannot work internal and
spiritual effects. See more hereof, Chap. ix. 9, Sec.
49. Had not Christ's human nature been united to
his divine nature, it could not have merited and done
so o-reat works as it did. It is in reference hereunto
that Christ saith, ' the flesh profiteth nothing,' John
vi. 63. On this ground it is said, that ' Christ, through
the eternal Spirit,' that is, his divine nature, ' ofiered
himself,' &c., Chap. ix. 14, Sec. 77.
We may from hence infer, that the opinion of our
300
GOUGE ON HEBREWS.
[Chap. X.
adversaries concerning the sacraments, conferring grace
by the very work done, is erroneous and pernicious.
What is water in baptism ? What is bread and wine
in the Lord's supper, simply considered in themselves,
more than the meats and drinks, and washings under
the law ; yea, than the blood of bulls and goats here
mentioned ? What are ministers of the gospel, in
regard of their persons, and mould, and outward con-
dition, more than priests and Levites under the law?
The first preacher of the gospel, who was Christ's fore-
runner, acknowledged that he was * not worthy to bear
Christ's shoes,' and that he ' baptized 'with water,'
Mat. iii. 11 ; all that he could do was to use the out-
ward element. Other ministers are no more worthy
than he, nor can do any more than he did. When
Paul and Barnabas were by the heathen accounted
gods, they acknowledge themselves to be ' men of like
passions with others,' Acts xiv. 15. Though apostles
were planters, and evangelists waterers, yet * neither
is he that planteth anything, neither he that watereth,
but God that giveth the increase,' 1 Cor. iii. 7.
Indeed, it is true, that in regard of the office that
John the Baptist had, to be the forerunner of Christ,
and plainly to declare him, saying, * Behold the Lamb
of God that taketh away the sin of the world,' John
i. 29, there rose not a greater than he before this
time. Mat. xi. 11. And in some circumstances it may
be granted, that the sacraments of the New Testament
have an excellency above all the rites of the Old
Testament; for they are not so many in number, so
cumbersome, so burdensome, so painful, so gross, so
dark ; but fewer in number, more easy in performance,
more perspicuous and clear for understanding; they
are memorials for things past, not types of things to
come. Yet in the main substance, their ministers
and their sacraments were as ours. Unto them was
the gospel preached : Heb. iv. 2, ' They did eat the
same spiritual meat, and drink the same spiritual
drink,' namely, that we Christians do; for ' they drank
of that spiritual Rock which was Christ,' 1 Cor. x.
3, 4. There is no more supernatural virtue in our
sacramental elements than was in theirs. It is as
impossible for water to cleanse the soul, as for the
blood of beasts to take away sins.
If this be true of ordinances instituted by Christ,
bow much more impossible is it that human inventions
should purge the soul, or take away sin.
Learn we hereby in the use of all external ordinances
to raise up the eyes of our soul above the external
visible thing; even unto Christ himself, and to the
things which he hath done and endured for the saving
of our souls.
Sec. 10. Of the resolution o/Heb. x. 1-4.
Ver. 1. I'^or the laiv harinrf a shadow of good things
to come, and not the reri/ {inar/e of the things, can never
xiith those sacrifices, uhich they offered year by year
continually, make the comers thereunto perfect:
2. For then would they not have ceased to be offered ?
because that the uorshippers once purged should have
had no more conscience of sins.
3. But in those sacrifices there is a remembrance again
made of sins every year.
4. For it is not possible that the blood of bulls arid
goats should take airay sins.
The sum of these four verses is, a declaration of
the impotency of the law.
This is set out four ways :
1. By the end or use of the law, ver. 1.
Hereabout are set down,
1. The use itself.
2. A consequence following thereupon.
The use is propounded two ways : 1, afl&rmatively ;
2, negatively.
The affirmative manifesteth,
1. The meanness of the use, in this word shadow.
2. An excellency in that meanness, in this phrase,
of good things to come.
The negative removeth from the law a special ex-
cellency, in this phrase, not the very image of the
things.
The consequence is, that it could not make perfect.
This is amplified,
1. By the means which could not do it, the sacri-
fices. These are described,
1. By the act done, offered.
2. By the time when ; this in two branches :
(1.) Year by year.
(2.) Continually.
2. By the persons whom they could not make per-
fect, the comers thereunto.
2. The impotency of the law is set forth by the
frequent use of the same things. This is,
1. Propounded. 2. Confirmed.
In the proposition we may observe,
1. The manner of setting it down, by way of inter-
rogation, xooukl they notf
2. The matter, have ceased to be offered.
The confirmation is taken from sin remaining in
the conscience.
Hereabout two things are noted :
1. A description of the persons, and that by their
disposition, worshippers: and by a supposition, once
purged.
2. A declaration of the sin remaining; they should
have had no more conscience of sin.
3. The impotency of the law is manifested by a
remembrance again of sins. This is amplified two
ways.
1. By the same kind of sacrifices, in those sacri-
fices.
2. By the time, every year.
4. The impotency of the law is confirmed, by the
kind of sacrifices. Hereabout four particulars are
observable :
1. The intimation of the sacrifice, blood.
Ver. 5-7.]
GOUGE ON HEBREWS.
301
2. The kind of beasts that were sacrificed, hulls and
goats.
3. The effect denied, take axcay sins.
4. The manner of expressing it, it is not possible.
Sec. 11. Of observations raised out o/Heb. x. 1-4.
I. Dangerous errors are to he rooted out of mens
minds. This ariseth from the apostle's much incul-
cating the law's impotency. See Sec. 3.
II. Legal types were hut shadows. In this respect
the law is said to have a shadow. See Sec. 2.
III. The shadows of the law were of substantial
truths. These are here styled good things. See
Sec. 2.
IV. The good things shadowed by the laio were not
then actually exhibited. They are here said to be
good things to come. See Sec. 2.
V. The law had not the truths themselves. Thus
much is meant under this phrase, not the very image
of the things. See Sec. 2.
VI. Legal rites could not make perfect. This is
plainly expressed. See Sec. 3.
VII. The best of the legal rites failed in that which
they prefigured. These were sacrifices which prefigured
reconciliation, but could not reconcile God to man.
See Sec. 3.
VIII. Legal sacrifices were yearly offered up. This
phrase, year by year, intendeth as much. See Sec. 3.
IX. Legal rites continued till the truth was ex-
hibited. This is the intendment of the adverb con-
tinually. See Sec. 3.
X. Diligent observers of legal rites were not perfected
by them. Those were such as are here styled comers
thereunto. See Sec. 3.
XI. God permits not holy ordinances to be continued
in vain. Had there not been use of sacrifices, they
would have ceased to be offered. See Sec. 4.
XII. In and by sacred ordinances God is tvorshipped.
In this respect observers of divine ordinances are here
styled ivorshippers. See Sec. 5.
XIII. Legal sacrifices did not purge the offerers from
sin. This is intended under this phrase, once purged,
as here it is used. See Sec. 5.
XIV. Guilt of sin once taken aioay, doth not trouble
the conscience. This is intended under this phrase,
shoidd have had no more conscience of sin. See Sec. 5.
XV. Bememhrance of sin implieth a remainder of
sin. The apostles prove that sin remained notwith-
standing those sacrifices, because jin them there was
a remembrance again of sin. See Sec. 6.
XVI. Sins remaining must be remembered again.
This was the reason why sacrifices were oft offered
up. See Sec. 6.
XVII. The Jews had a set time for solemn confession
of sin. This is implied under this phrase, every year.
See Sec. 8.
XVIII. Blood of brute beasts was offered under the
law. Such were hulls and goats. See Sec. 9.
XIX. Sacrifices of brute beasts coidd not take away
sin. This is plainly expressed. See Sec. 9.
XX. It is not possible for a thing to work above the
nature thereof. Blood of bulls and goats were ex-
ternal, earthly, and carnal things ; but to take away
sin was an internal, divine, and spiritual matter :
thereupon the apostle puts an impossibility upon it.
See Sec. 9.
Sec. 12. Of reconciling Heb. x. 5-7, udth Ps. xl.
6-8.
Ver. 5. Wherefore, when he cometh into the world,
he saith. Sacrifice and offering thou wouldest not, hut a
body hast thou prepared me :
6. Li burnt-offerings and sacrifices for sins thou hast
had no pleasure :
7. Then said 1, Lo, I come (in the vohime of the
hook it is tvritten of me) to do thy ivill, 0 God.
[Ps. xl. 6-8. Ver. 6. Sacrifice and offering thou
didit not desire ; mine ears hast thou opened (Heb.
digged) : burnt-offering and sin-offering hast thou not
required.
7. Then said I, Lo, I come : in the volume of the
hook it is ivritten of me,
8. I delight to do thy ivill, 0 my God.]
The apostle further proceedeth to confirm the main
point in question by a divine testimony. How sound
a proof a testimony of Scripture is hath been shewed,
Chap. i. 5, Sec. 40.
The testimony here quoted is taken out of Ps. xl.
6-8 ; and it concludeth both parts of the matter in
hand, namely,
1. The impotency of legal sacrifices, vers. 5, 6.
2. The all-sufficiency of Christ's sacrifice, ver. 7.
There is some difterence in words and phrases be-
twixt the apostle and the prophet, but both agree in
sense, as we will endeavour to demonstrate.
The apostle holdeth close to the Greek translation
of the Bible, which the churches then used, commonly
called the LXX. Of this Greek translation, see Chap,
i. 6, Sec. 72.
One small difference I find betwixt the apostle and
that Greek translation ; for where the LXX use a
word that signifieth desire, thus, olix sZfiTriGag, thou
hast not required, the apostle expresseth it thus, ohz
ivhoTtrigag, thou hast had no p)leasure. This latter
sheweth the ground of the former. God requireth not
burnt-offerings, because he had no pleasure therein.
Penmen of the New Testament were not translators
of the Old, but only quoted them for proof of the point
in hand ; so as they were not tied to syllables and
letters, but to the sense.
Concerning the differences betwixt the Hebrew and
the Greek, some say that that which the prophet
speaketh of himself, the apostle applieth to Christ.
Ans. 1. There may be no repugnancy, no contra-
riety therein ; for David, being an especial type of
Christ, that may in history and type be spoken of
302
GOUGE ON HEBREWS.
[Chap. X.
David, which in mystery and truth is understood of
Christ. The hke was noted concerning Solomon and
Christ, Chap. i. 5, Sec. G3.
2. That which David uttered in the foresaid text is,
questionless, uttered by way of prophecy concerning
Christ, as appeareth by these reasons :
(1.) In David's time, God required sacrifice and
burut-ollerings, and took delight therein ; for God
answered David from heaven by fire upon the altar of
burnt-oll'ering, 1 Chron. xxi. 2G. And David himself
advisclh Saul to oiler a burnt-oflering, that God might
accept it, 1 Sam. xxvi. 19.
(2.) David was not able so to do the will of God,
as by doing it to make all sacri6ces void. Therefore
this must be taken as a prophecy of Christ.
(3.) In the verse before, namely, Ps. xl. 5, such an
admiration of God's goodness is promised, as cannot
fitly be applied to any other evidence than of his good-
ness in giving Christ, in reference to whom ' eye hath
not seen, nor ear heard, neither have entered into the
heart of men, the things which God hath prepared for
them that love him,' 1 Cor. ii. 9.
(4.) These words used by the apostle, ivhen lie com-
cth into the world, he saitli, arc meant of Christ, which
jirgue that that which foUowoth was an express pro-
phecy of Christ.
It is objected that there are in that psalm such pass-
ages as cannot be applied to Christ ; as this, ' mine
iniquities have taken hold upon me, so that I am not
able to look up,' <*cc., Ps. xl. 12.
Ans. 1, As Christ was a surety for sinners, and did
bear the sins of others, those words may not unfitly
be applied to Christ.
2. Though those words could not be applied to
Christ, yet it followeth not that no other part of the
psalm could belong to him. The like was noted of
Solomon, Chap. i. 5, Sec. G3.
A second difference is this, where the psalmist saith,
*? nna D*3TS, mine ears hast thou oj^ned, or digged,
or horcd. The apostle saith, au/jba y.arT^Brlau i^oi, a
hody hast thou jn-cjiared vie.
Ans. Some say that the LXX might read a word,
D^'y, that signified a body, instead of that Hebrew
word D^JTS, that signifieth cars ; or else that some
might put the Greek word (roD/za, that signifieth a hody,
instead of another Greek word, wVa, that signifieth
ears.
Such mistakings arc not to be yielded unto. All
copies in the Hebrew agree, and so do all in the Greek,
as we now have them. Such conjectural mistakings
would give too great advantage to atheists and papists,
for exception against the perfection of the Scriptures.
Concerning the foresaid dill'erence of words, it is not
such, but in sense may agree ; for opening of the ear,
and preparing a body, in general import one and the
same thing, which is to make obedient. The phrase
of the prophet may have a twofold relation : either to
the law of boring a servant's ear, Exod. xxi. G ; or to
a man's natural condition, which is to be spiritually
dead and deaf, Eph. ii. 1, Isa. xxxv. 5.
In the former respect it implieth such a kind of
good service as the performer thereof never repenteth
himself of it, and thereupon hath his ear bored in
testimony of his perpetual and constant willingness to
hold out in that service. In the latter respect it im-
plieth both an ability and also a readiness to hearken
unto that which shall be enjoined, that he may do it.
An open ear implieth an ear prepared and made ready
to hear ; yea, the Hebrew word HID signifieth to pre-
pare, as well as to dig, or to lore, or to open. Thus
the Greek word which the LXX and the apostle useth,
•/.aTr,0Tinu), doth answer the Hebrew in that sense ; and
the car, which is the ground of obedience, being
synecdochically put for the body, both texts do well
agree.
The apostle doth rather use this word Jof??/ for these
reasons :
1. Because he would not depart from that transla-
tion which the church then used, without great and
just cause.
2. Because this word lady was the more pertinent
to his purpose. For, speaking of disannulling the
sacrifice of the law, he uses this word hody to set out
a sacrifice, which should come instead of the legal
sacrifices, to efl'ect that which the legal sacrifices could
not.
Some make a further difiierence, in that the psalmist
spcaketh of the manner of offering sacrifices, namely,
that God rcjectcth them because they were offered
hypocritically, deceitfull}', with a corrupt heart, and
that the apostle speaketh of the very matter and
substance of legal sacrifices in the best use that can
be.
Ans. 1. The psalmist may speak of the very matter
and substance of those sacrifices as w^ell as the apostle.
There is no ground to restrain the psalmist's words to
the manner of oflering. Indeed, in some places God
rejecteth sacrifices by reason of an evil manner of offer-
ing them, as Isa. i. 11, kc. But no circumstance in
this psalm intimateth any such thing.
2. If it were granted that the psalmist speaketh of
the manner of otiering, it would not follow that there-
upon he should not intend an abrogation of the sacri-
fices themselves, for both may stand together. God
may reject them in regard of the impotency of them
in themselves, and also in regard of people's evil man-
ner of offering them.
Thus we see that the apostle hath fitly quoted this
testimony according to the mind and meaning of the
prophet.
Sec. 13. Of Christ's doing that for man uliicli could
not else have been done.
The apostle iuforreth the testimony, here set dovm,
as a consequence following upon the impotency of the
legal sacrifices, as appeareth by this particle of infer-
Ver. 5-7.]
GOITGE ON HEBREWS.
803
ence, dth, wherefore (see Chap. xi. 12, See. 57), as if
he had said, Because the blood of bulls and goats
could not take away sin, therefore Christ offered him-
self to do it; so as Christ did that for man, which
without him could not have been done. ' He saw
that there was no man, and wondered that there was
no intercessor: therefore his arm brought salvation,'
&c., Isa lix. 16 and Isiii. 5.
1. His love and pity moved him to offer his aid.
2, His divine power made him able to effect what
he offered.
This is a strong motive to induce us wholly and
only to trust on Christ, and to rely upon him.
Sec. 14. Of Christ's coming into the world.
The time of Christ's offering himself to do what he
did is thus expressed, xvhen he cometh into the world,
or word for word, kt(ji^-)(6iMivoi, coming into the world.
This phrase sctteth out the incarnation of Christ.
A hke phrase was used to set out the same thing.
Chap. i. 6, Sec. 66, But there it is attributed to the
Father thus, ' when he bringeth in the first begotten
into the world.'
There are two distinct Greek words translated ivorld,
in the one, hixo-JiMhri, and the other place, %o(r,aoe.
Of the notation of the Greek word translated world
in this place, see Chap. iv. 3, Sec. 29.
The very words of this text are applied to men's
ordinary conception and birth, John i. 9. When a man
is first born, he is said to come into the world, because
he was not in the world before.
This sheweth that Christ came into the world as
other men do. He ' took flesh,' John i. 14; he ' came
out of the womb,' Luke i. 01 and ii. 7, and passed
through his infancy, childhood, and man-age here on
earth.
All this he did that he might be a fit surety and
Saviour of man, and do and endure such things as
were requisite for man's full redemption.
The foresaid phrase of coming into the tvorld may
have further reference to the union of Christ's human
nature with the divine. In regard of his divine nature,
and manifestation of the glory thereof, he may be said
to be in heaven; but by assuming human nature he
came into the world. Thus it is said, that ' he came
down from heaven,' John iii. 13, and ' he descended
into the lower parts of the earth,' Eph. iv. 9. Yea,
himself thus saith of himself, * I came forth from the
Father, and am come into the world; again I leave
the world, and go to the Father.' He came into the
world by his incarnation, he left the world by his
ascension into heaven.
This coming of the Son of God into the world
giveth instance of the low degree of his humiliation;
an evidence of his transcendent love of man. Should
not this bind us to him, and stir us up to love him,
to obey him, to put our trust on him, and to undergo
any condition he shall call us unto ?
Sec. 15. Of Christ's willingness to offer himself.
This word, Xsysi, he saith, is by the apostle attri-
buted to Christ, and it implieth a readiness or forward-
ness in him to do what he did. This is further
manifested by this phrase attributed to him, ver. 7,
Lo I covie, especially as it is expressed, Ps. xl. 8, * I
delight to do thy will, 0 my God.' That metaphor
which Christ himself useth, John iv. 34, doth more
fully express his mind in this case, ' My meat is to do
the will of him that sent me, and to finish his work.'
If we observe the whole course of his life, we shall
find it to be wholly composed unto his Father's will.
"When he was but a child he could say, ' Wist you not
that I must be about my Father's business ?' Lnkeii. 49.
1. The respect which he bare to his heavenly Father
put him on hereunto. For God's will was his rule :
' I seek not mine own will,' saith he, * but the will of
the Father which hath sent me,' John v. 30 and vi.
38. Yea, that was a law unto him, and he put a nnist
upon it, thus, * I must work the works of him that
sent me,' John ix. 4. For he set himself to honour
his Father.
2. That respect also which he bears to children of
men, made him forward to do and endure what he did,
because it was for their redemption out of all misery,
and to bring them to eternal happiness.
1. This is a' great encouragement to make us fly to
Christ, and to rest upon him and upon his sacrifice.
He being so ready and forward to do and endure what
he did for us, can we doubt of his accepting us coming
unto him? or may we question his Father's accepting
of what he did ?
2. This instructeth us in the kind of Christ's sacri-
fice. It was a free will offering, a willing, a cheerful
gift. In this respect it is the more acceptable to God,
the more available for us, and worthy of more praise
to him.
3. We ought here to look unto Christ, and be
followers of him, for he is set before us as an object
of faith, and as a rule for practice. ' Let therefore
the same mind be in us which was in Chris^ Jesus,'
Philip, ii. 5. They who are guided by Christ's Spirit
will be so minded; as David his princes and people
were exceeding forward in oflering to the Lord's house,
and did what they did most willingly, 1 Chron. xxix.
6, &c. ; and the Macedonians ' to their power, and
beyond their power, were willing of themselves ' to
contribute to the necessity of the saints at Jerusalem,
2 Cor. viii. 3 ; and St Paul thus professeth his readi-
ness even to die for Christ : ' I am ready not to be
bound only, but also to die at Jerusalem for the name
of the Lord Jesus,' Acts xxi. 13. This forwardness,
as it manifesteth good will, so it makes that which is
done more acceptable unto God, and ministers much
ground of confidence ; as appeareth by this phrase,
' Accept, I beseech thee, the free-will offerings of my
mouth, 0 Lord,' Ps. cxix. 108. See more hereof
Chap. ix. 14, Sec 79.
304
GOUGE ON HEBREWS.
[Chap. X.
Sec. IG. Of GoiVs rejectinff h'f/nl sacrifices.
The npostlo further proveth the impotency and in-
suiliciency of legal sacrifices by God's rejecting them,
vliich he thus setteth down, sacrifice and ofi'eriiuj thou
troiihht not.
AVhat sacrifices were bath been showed Chap. v. 1,
Sec. 7. Such a difloreuce as was tbere made betwixt
hacrifices and gifts, may be here put betwixt sacrifices
and offjriinis. The word crgoff^ooa, translated ofi'ering,
is derived from the verb rrioafiiiiv, that signiiieth to
ofi'er, whereof see Chap. v. 1, Sec. G.
There are two other words in the next verse which
do distinguish sacrifices, and are thus translated,
hurnt ofi'trivfjs, and sacrifices for sin.
The'first translated hurnt ojhrings, according to the
notation of the Greek word, 6?.oxa!;ra;,u,a7-a, signi-
fieth t<7ioZe hurnt offerings, and is so translated, Mark
xii. 83.
The Greek word is a compound, and that of a verb
which in the active siguifieth to burn, and in the
passive, to he hurnt, John xv. G, and an adjective that
siguifieth irhole} The word nVv, in Hebrew, that is
put for a whole burnt ofi'ering, is derived from a verb,
"■py, that siguifieth to ascend, and that because the
whole beast that was oflered for a whole burnt ofiering
was laid aloft upon the top of the altar, or because
the smoke thereof being great, did like a thick cloud
ascend to heaven.
The other word is in Greek thus expressed, m^l
d/Masrlag, for sin ; but, to make up the sense full, our
English, as well as other interpreters, have inserted
this word sacrifices, and thus styled them, sacrifices
for sin. For there were two sorts of sacrifices, one
"expiatory; these were for sin, namely, to prefigure
Christ's sacrifice, whereby sin is taken away ; the
other gratulatory, which were evidences of their thank-
fulness to God for some especial favour of his to them.
Under these four heads: 1, sacrifices; 2, ofierings;
3, burnt-ofl'erings ; 4, sacrifices for sin, are comprised
all legal and external rites ordained by God to his
church as external parts of his worship. All those
are here to be understood singly and simply by them-
selves, without reference to their truths, whereof they
were types. For in this respect Christ saith to God
concerning them, oux r,i)'0.rt<5ai,tliou icoiddst 7io<, namely,
thou regardest them not ; and withal it is added, oi/x
c-jb6xr,eag, thou hast had no jdeasure in them.
The former (to speak of God after the manner of
man) hath respect to the irill of God ; he desires them
not. See ver. 38, Sec. 149. The latter, to his heart,
he took no delight in them.
The latter is added as a reason of the former. Be-
cause they wore not such things as God could set his
heart upon to delight therein ; therefore he would not
have them, but rejected them.
The two Hebrew words used by the psalmist, X^^
' xaiu, e>.c(, cXoxxuriu, totum comburo.
voluit, ^ii^fpetiit, may in like manner be distinguished,
and used in the same sense that the Greek words are.
The things here set down, not to be regarded of
God (as sacrifices, oflbrings, burnt-ofierings, and sacri-
fices for sin, together with other legal ordinances
comprised under them), do evidently demonstrate that
God regards not external things. He regards them
not singly and simply in themselves, separated from
their truth. In this sense saith God, * I desired not
sacrifice,' Hosca vi. G, and again, ' I will not reprove
thee for thy sacrifice,' &c., Ps. 1. 8, 9.
God is a Spirit, John iv. 24. He delights in the
things that are spiritual ; therefore the external things
of the law are called carnal. Chap. vii. IG, Sec. 80-82.
Quest. Why did then God ordain them ?
Ans. In regard of man's need. For they were
shadows, types, and looking-glasses to shew Christ
unto them, and steps to raise them up to behold
Christ afar oti", and schoolmasters to bring them to
Christ.
This discovereth the perverse disposition of men,
who are most addicted to such things as God regardeth
not ; and these not only Gentiles who wanted the light
of God's word, but also Jews before and since Christ's
time ; yea, and many that carry the name of Chris-
tians. Hereof see Chap, vii, 16, Sec. 82.
Let the same mind be in us that is in God ; let us
not regard things merely external, especially in divine
worship.
Sec. 17. Of God's desiring that wherein he hath
pleasure.
These two phrases, thou icouldst not, thou hast had
no pleasure, give evidence that God desireth not that
wherein he hath no delight. This reason God ren-
dereth of his not * desiring the death of the wicked,
because he hath no pleasure therein,' Ezek. xxxiii. 11.
Obj. 1. Unless God would, no sin could be, no
sinner should die.
Ans. A threefold distinction is in this case to be
observed.
1. Betwixt God's permitting will and desire. He
may in his unsearchable wisdom permit that which
he desireth not, much less delighteth in.
2. Betwixt the action whereby a sin is committed,
and the anomy or pravity wherein the sin consisteth.
3. Betwixt his overruling providence, whereby he
brings good out of evil, and his approving that which
is evil.
<i There is nothing out of God to move him to desire
this or that. He is wholly moved by himself, by his
own will (which is the rule and ground of all good-
ness), to desire what he doth.
1. This teachoth us wisely to observe what God
manifestcth to be his desire. Thereby thou mayest
know what his heart is set upon, and in what he
taketh pleasure. Do what in thee lieth to elTect the
same. If coui tiers observe their king to delight in
Ver. 5-7.]
GOUGE ON HEBREWS.
SOS
such and such a thing, what will they not do to bring
it to pass. ' When David longed, and said. Oh that
one would give me drink of the water of the well of
Bethlehem, three mighty men brake through the host
of the Philistines, and drew water out of that well,
and brought it to David,' 2 Sam. xxiii. 15, 16. Now
God's word manifesteth in what God delighteth;
thereby we may know God's mind, and answerably
learn how to carry ourselves towards him.
2. This discovereth the perverse disposition of
many, who desire and do many things v^rherein they
may be supposed to have no pleasure. Who can think
that men should take pleasure in swearing, in lying,
in filthy communication, in cruelty, and in sundry
other sins, to which with a great desire they give
themselves ? True it is that man's delight is no ground
for his desire, for his corrupt nature causeth a delight
in many things that are evil ; but it is a great aggra-
vation of sin to do or desire that wherein he hath no
pleasure.
Sec. 18. Of a hodij prepared for Christ.
Christ having declared what his Father dehghted
not in, he further sheweth affirmatively what it was
wherein he rested well pleased. That he thus ex-
presseth, hut a body hast thou prepared me.
This particle of opposition, d;, but, sheweth that this
which followeth is of another kind than that was which
went before. Thus is this conjunction frequently used
in the proverbs of Solomon, and in other places.
In this phrase, a body hast thou prepared me, Christ
is brought in speaking to his Father. By body is
meant the human nature of Christ. Body is synec-
dochically put for the whole human nature, consisting
of body and soul. Thus is this word used in this
sacramental phrase, ' This is my body,' Mat. xxvi. 26,
and in sundry other places.
The body was the visible part of Christ's human
nature, and by the motions thereof it was manifested
to be animated with a reasonable soul.
This maybe one special reason of setting out Christ's
human nature under this word body.
2. A body is fit for a sacrifice, fit to be slain, fit to
have blood shed out of it, fit to be ofiered up, fit to be
made a price, and a ransom for our sins, fit to answer
the types under the law. Pertinently therefore to this
purpose is it said of Christ, ' he himself bare our sins
in his own body,' 1 Peter ii. 24.
3. Those infirmities wherein he was made like unto
us. Chap. ii. 14, 17, were most conspicuously evi-
denced in his body.
4. Hereby he was manifested to be a true man.
Nothing could more evidently declare as much than a
body. To this purpose tends the word flesh, frequently
used to set forth the human nature of Christ, John
i. 14, and sometimes blood is added thereunto, thus,
flesh and blood. See Chap. ii. 14, Sec. 137.
This shews that Christ was a true man ; that he
Vol. II.
had a body like ours, a body subject to manifold infir-
mities, and to death itself. Of these points, see Chap,
ii. 9, Sec. 75 ; and ver. 14, Sees. 139, 140 ; and
ver. 17, Sec. 169.
That body which Christ had, is said to be prepared
by God. The Greek word xarjjaT/Vw, which we trans-
late prepared, is a compound, and signifieth to make
perfect. Of the composition and derivation of the
word, see Chap. xiii. 21, Sec. 172. It here implieth
that God ordained, formed, made fit and able Christ's
human nature to undergo and fulfil that for which he
was sent into the world. In this several sense it
answereth to this Hebrew phrase, mine ears had thou
ojyened, Ps. xl. 7, that is, thou hast enabled and made
me ready and willing to do what thou requirest.
From this particular instance of Christ it appears,
that God enableth men to that whereunto he setteth
them apart ; thus God is said to ' make the Captain
of our salvation perfect,' Chap. ii. 10, Sec. 97; thug
he prepared Bezaleel to the work of the tabernacle,
Exod. xxxi. 2, 3, &c. ; thus when he made Saul king,
he gave him another heart, 1 Sam. x. 9 ; thus God
sanctified Jeremiah, Jer. i. 5, and he gave sufficient
power to all the apostles to do what they were called
unto. Mat. x. 1, Eph. iii. 7.
This God doth, that the work whereunto he deput-
eth men may be the better done.
Hereby trial may be made, whether men be deputed
by God to that function and work which they under-
take or no. God doth not send forth dumb orators,
blind seers, lame messengers. Such are not prepared
of God.
Sec. 19. Of Christ's willingness to do his Father's
will.
Christ's readiness and willingness to do what God
required for man's salvation is yet further manifested
by himself in this phrase, Then said I, Lo, I come.
Every word carrieth special emphasis, as
1. The time, roVs, then. Even so soon as he per-
ceived that his Father had prepared his body for such
an end, then, without delay. This speed implieth for-
wardness and readiness. He would lose no oppor-
tunity.
2. His profession in this word, L'ttov, said J. He
did it not closely, secretly, timorously, as being ashamed
thereof; but he maketh profession beforehand.
3. This note of observation, Idov, lo. This is a kind
of calling angels and men to witness, and a desire that
all might know his inward intention and the disposi-
tion of his heart, wherein was as great a wiUingness
as any could have to any thing.
4. An offering of himself without any enforcement
or compulsion. This he manifesteth in this word, ^x.co,
I come.
5. That very instant, set out in the present tense, I
come. He puts it not off to a future and uncertain
time ; but even in that moment he saith, I come.
U
306
GOUGE ON HEBREWS.
[Chap. X.
6. The first person twice expressed, thus, / said,
J come. He seiideth not another person, nor substi-
tutcth any in his room ; but he, even he himself in his
own person, cometh.
All these give evident proof of Christ's willingness'
and readiness to do his Father's will ; yea, though it
wore by suiVoring, and by being made a sacritice. See
more hereof, ver. 5, Sec. 15.
Sec. 20. Of Christ's suhjediurj hi in self to God's will.
The matter whereunto Christ so readily oU'ercd him-
Belf is thus expressed, to do thj icill, 0 God! God's
will was the rule of Christ's obedience. It was both
the ground thereof, and also the motive to put on Christ
to do what he did. This is the ground of all that God
himself doth, sec Chap. ii. 4, Sec. 37. This there-
fore ought to be the ground, the rule, and motive to
us to do what we do. Hereof see Chap. xiii. 21, Sec.
173.
In setting down this ground and rule of obedience,
Christ dirccteth himself to God, and by an apostrophe
thus speaketh unto him, 0 God I Hereby he testi-
tieth,
1. That his Father was God, John xx. 17.
2. That the reason why he so willingly subjected
himself was, because it was to the will of God.
3. That what he did was in respect to God, as well
as to man.
4. That his desire was to approve himself to God.
Sec. 21. Of Scryiturcs forctellinfi irhat Christ did.
The means whereby Christ came to know the will
of God concerning himself is thus included in a paren-
thesis (//( the volume of tin/ book it is toritten of iiie).
There be that translate the phrase here used by the
apostle, ' in the beginning.' And to make the apostle
to agree with the psalmist, they translate the Hebrew
word, 7?i, volvit, in the hcffinning ; but without any
sufiicient warrant. They say that the apostle in this
text hath reference to this clause in that first Psalm,
' His delight is in the law of the Lord.' And that
thereupon he useth this phrase, ' in the beginning of
thy book;' but it is most evident that the psalmist
there spenketh indefinitely of any righteous man, and
not particularly of Cbrist himself. The root of the
Hebrew word signifieth, to roll up a thing round ;
thence the noun, ri730, rohimen, used by the psalmist,
is derived, and signifieth a roll of paper or parchment
wound up. For of old, both the Hebrews and other
people were wout to enter their records, and such other
things as they would have preserved, in parchment,
which they rolled up, as our court rolls use to be.
Such an one was that wherein Baruch wrote what Jere-
miah delivered unto him, Jer. xxxvi. 2, Ac. Such an
one was that which contained the curses against swear-
ers and thieves, Zecli. v. 1, 2. And such an one was
that which was ofl'cred to Ezekiel to eat, Ezek. ii. 9.
In all these places the same word is used. Answer-
ably the Greek word used, xs^ahig, by the apostle,
doth also signify a volume (as our English translators
do turn it), especially when it is joined with another
Greek word, i3i0.io-j, that signifieth a book, as here it
is joined withal, thus, sv Knpa/.idi (3i(lXlo!j, in the volume
of (he hook. By this volume of the book is meant the
sacred Scripture. Hereby it is apparent that the
Scriptures foretold what Christ was to do. When in
the New Testament mention is made of matters con-
cerning Christ, they use thus to be expressed, ' as he
spake by the mouth of his holy prophets,' Luke i. 70.
Clirist ' propounded unto them in all the Scriptures
the things concerning himself,' Luke xxiv. 27. ' All
this was done that the Scriptures of the prophets might
be fulfilled,' Mat. xxvi. 56. ' To him gave all the
prophets witness,' Acts x. 43. If we compare the New
Testament w^ith the Old, we shall find this plentifully
verified.
Never did anything more make to the glory of God's
name, or to the good and happiness of man, than the
sending of Christ into the world, and that which he
did and endured in the world ; and therefore would
God have it foretold beforehand, that when such and
such things fell out, it might be known that they were
so ordered and disposed by God.
1. This instrucleth us in that mine where the most
rich treasures and precious pearls are to be found,
even such as are sufficient to make a man everlastingly
happy. Nor the Jews' Cabala, nor the Turks' Alcoran,
nor the papists' unwritten traditions, can instruct us
in such mysteries.
2. It is in this respect pains well taken, to ' search
the Scriptures thoroughly,' John v. 39, and in them
to seek after Christ, as after hid treasures, Prov. ii. 4.
Christ is couched in dark types, obscure prophecies,
and promises of things to come.
Sec. 22. Of Christ's doinrj what iras written of him.
The inference of the foresaid record upon Christ's
forwardness to do God's will, giveth proof that Christ
was induced to do such and such things, because they
were foretold of him. ' In the volume of the book it
is written of me,' saith Christ, ' therefore I come to
do thy will, 0 God I ' To this purpose may filly be
applied these and such like phrases, ' That it might
be fulfilled which was spoken,' IMat. iv. 13 ; ' For it
it written ;' ' How then shall the Scriptures be ful-
filled, that thus it must be ?' Mat. xxvi. 31, 54.
1. The written word was an express declaration of
God's will, and that so much the more sure, because
written ; the very recording thereof added weight
thereto. Laws written are the more authentic.
2. The writing of God's mind made it to be the
more distinctly, expressly, and fully known.
3. By writing it, it continued the longer, even to
many ages, and so received the greater approbation of
many generations, one after another. On these grounds
Yer. S, 9.]
GOUGE ON HEBREWS.
307
it is said of the Scriptures, * We have a more sure word
of prophecy,' 2 Peter i. 19.
Hence we are taught both to observe what is written
in the vokime of G-od's book concerning us, and also
to make conscience of doing that which is there
written.
For better application of this point,
1. Take notice of such general points as concern
all of all sorts.
2. Mark those particular duties which are prescribed
to those as are of such a place and calling, or of such
a relation as thou art.
Sec. 22 [his]. Of the meaning o/Heb. x. 8.
Ver. 8. Abovfi, token he said, Sacrifice and offering,
and burnt- offerings, and offerings for sin, thou wouldst
not, neither hadst pleasure therein (ivhich are offered hy
the law) :
9. Then said he, Lo, I come to do thy will, 0 God :
He taketh away the first, that lie may estahlisJithe second.
For the better application of the foresaid testimony,
the apostle repeateth it in the very words thereof, as
logicians use to repeat their arguments, that it may
more evidently appear how fitly and justly the con-
clusion is inferred upon the proof.
Of repeating the same point, see Chap. iii. 15, Sec.
158.
The first word, avunonv, translated above, hath refer-
ence to a precedency or going before. For such points
as are delivered before others, use to be above them,
as in a roll, whereof see Sec. 21, that which is first
written is above that which after followeth in the
same roll. In this word above, he hath reference to
that which was set down vers. G, 7, as is evident by
the words following, which are the same that were set
down.
This phrase ivhen he said, or word for word, "k^ym,
saying, hath reference to Christ, for it is he that
uttered the words following. ;
Of the four distinct kinds of oblations here set down —
1, sacrifice ; 2, offering ; 8, burnt offerings ; 4, offer-
ings for sin — see Sec. 16. Under these, all the exter-
nal means which under the law were used to free men
from sin, are comprised. Concerning all which, it is
said in reference to God, * thou wouldst not, neither
hadst pleasure therein.' This sheweth that God re-
garded them not, but rather rejected them. Of the
meaning of these two phrases, and the difference be-
twixt them, see Sec. 16.
This phrase, which are offered hy the law, or xara
Tov voiMv, according to the lav:, is here added by the
apostle, for it is neither in the psalm, nor in the for-
mer verses, wherein the foresaid testimony is quoted.
It is pertinently inserted to meet with an objection,
which may be this: The fore-mentioned sacrifices were
offered by the law, or by God's own appointment.
How then can it be imagined that God should reject
them ?
To prevent that objection, the apostle here granteth
that they were offered by the law, yet by inserting this
clause, he implieth a non obstante ; notwithstanding
that law, God rejected them.
Of the meaning of this phrase, according to the law,
see Chfip. vii. 5, Sec. 38.
In what respect God rejected legal types, notwith-
standing the law whereby they were ordained, see
Chap.iv. 8, Sec. 50, and Chap. vii. 16, Sec. 81.
Sec. 23. Of the meaning of Heb. x. 9.
This particle of time, rors, then, is that same that
was used Sec. 19, and in the same sense that there
used.
This word e/'j^j/ts, said he, is another than that
(J-ov, which was used ver. 7, but signifieth the same
thing, only the former is of the first person, for Christ
there speaketh of himself ; but this latter is of the
third person, for the apostle speaketh it of Christ.
In quoting this last clause, Lo, I come to do thy will,
0 God, the apostle leaveth out that which was in the
former verse included in a parenthesis, thus fin the
volume of thy hook it is written of me J, because the sum
and substance of the point in question was full with-
out it. It was but a circumstance to shew the gi'ound
and reason of Christ's forwardness in ofiering himself
to be a sacrifice, as is shewed Sec. 21.
These last words, He taketh aioay the first that he
may establish the second, are terms of art. They shew
that the apostle's argument hath the force of a disjunc-
tive syllogism. For therein one thing is taken away
that the other may be concluded and established.
According to this rule, the apostle's argument may be
thus framed :
Men are perfected either by legal sacrifices, or by
Christ's sacrifice ;
But they are not perfected by legal sacrifices ; there-
fore they are perfected by Christ's sacrifice.
The proposition, or major, as in schools it is termed,
is implied by the mention of these two distinct sacri-
fices in this testimony, and throughout the whole
epistle. For no other means of perfecting men can be
imagined, but either the things that the law enjoined,
or that which the gospel induceth, which is Christ and
his sacrifice. Thus it must be one of them.
The assumption, or minor, is in the eighth verse,
for there the apostle sheweth that the legal sacrifices
were rejected of God in that case of perfecting men.
The conclusion, that men are perfected by Christ's
sacrifice, is implied in the ninth verse, by Christ's
offering himself to do that which the law could not.
That this is the intendment of the foresaid testi-
mony, is evident by this application thereof, He taketh
aioatj the first that he may establish the second. By
the first, cr^iroi/, he meaneih the sacrifices of the law,
which were first ordained, namely, in the time of the
law, and were first mentioned in this testimony.
By the second, hvreoov, he meaneth the sacrifice of
308
GOUGE ON HEBREWS.
[Chap. X.
Christ, which came in the room of the sacrifices of
the law, and immediately succeeded them ; for there
was no other hetwixt the sacrifices of the law and the
sacrifice of Christ. As they were the first, so this
was the second. In this very respect, the old cove-
nant, which was ratified hy the sacrifices of the law,
is called the first, and the new covenant, ratified by the
sacrifice of Christ, the second, see Chap. viii. 7, Sec.
27.
The Greek verb uvaiou, thus translated, he taJceth
oway, is a compound. The simple verb siguifieth to
tal-e up, Mat. ix. G.
This compound, to take aioay, is usually applied to
the taking away of life, as Acts xvi. 27, which is the
utter destroying of a living thing. It is here fitly used
to set out the utter abolishing of the legal sacrifices.
Their life is clean taken away, they are as dead things,
of no use by continuing of them, they prove very
noisome, as dead carrion. Herein this phrase carrieth
a greater emphasis than these words, ' made old,' and
' vanish away,' applied to the old covenant, Chap, viii,
13, Sec. 81.
The word erriari, applied to the sacrifice of Christ,
thus translated establish, carrieth as great an emphasis
on the other side, as the former did, for it implieth
a firm standing, so as it is never to be removed or
altered.
This is here so brought in, as an end of taking
away the former. For the conjunction ha, translated
that, doth properly set out the final cause, 1 Cor.
ii. 12.
Sec. 24. 0/ taking auay legal sacrifices and esta-
llishing Christ's.
The apostle, by repeating the several clauses of the
former testimony, doth confirm all the observations
raised from thence, and by this inference thereupon,
he taketh away the first that lie may establish the second,
he plainly dcclareth,
That the legal types are clean taken away. They
are as a man dead. When a man is dead, all his
power is gone ; whether he be a king or another gover-
nor, or a master in a family, or an husband, or a
parent, or have any other power while he lives, all is
gone when he is dead, Rom. vii. 2, &c. Hereof see
more, Chap. vii. 12, Sec. 68.
On the contrary, it is said of Christ's sacrifice, that
it is established, that shall never be taken away; it
shall for ever retain that virtue, vigour, and power
which it hath. In this respect Christ is said to have
' an unchangeable priesthood,' see Chap. vii. 24, Sec.
99.
The sacrifice of Christ was perfect in itself, and
all-sufficient and able to make all that trust thereunto
perfect. Herein it is unlike those things that were
abrogated. ' For there is verily a disannulling of the
commandment going before, for the weakness and
unprofitableness thereof, for the law made nothing
perfect, but the bringing in of a better hope doth.'
Christ's sacrifice is that better hope, Chap. vii. 18,
19. If Christ's sacrifice be perfect, and make others
perfect, why should it be abrogated ? If it should be
abrogated, what more perfect can be surrogated in the
room thereof?
A good ground this is, wholly and only to rest on
Christ and his sacrifice. All motives that are of
force to enforce a duty are of force to enforce this
duty. For,
1. Christ is * able to save to the uttermost,' chap,
vii. 25.
2. Christ alone is able to do it, Ps. lix. 16.
8. There is no other name whereby we can be
saved, Acts iv. 12.
4. He ever remaineth ' the same,' Heb. xiii. 8.
On whom now shall we rely, if not on Christ ?
And what need is there of any other to rely upon, but
Christ alone ?
Sec. 25. Of Christ's sacrifice coming in the room oj
legal sacrifices.
The opposition that is here made betwixt legal sac-
rifices and Christ's, manifesteth that they cannot both
stand together. This point was that which was dis-
cussed and determined in the great council at Jeru-
salem, by the apostles, and elders, and other brethren,
Acts XV. 1, &c. If they might have stood together,
why were the legal sacrifices taken away for the estab-
lishing of Christ's ?
This demonstrateth the great danger and damage
of reviving Jewish ceremonies. They are not only
idle and unprofitable, but mischievous and deadly ;
they do not only no good, but are unutterably hurtful.
They deprive such as trust unto them of the most
rich and precious jewel that ever the world had.
What the apostle said of circumcision, may be applied
to all legal types and rites, * If ye be circumcised,
Christ shall profit you nothing,' Gal. v. 2. Can a
Christian think it a small damage to have Christ made
unprofitable and of no use unto him ? Well may this
inference be made, * he taketh away the first that he
may establish the second.' Christ's sacrifice cannot
be established unless they be abrogated. Christ's
sacrifice was not added to those former, as if they
standing could confer any help to Christ; but when
Christ was to be established, they were taken
away.
The manner of bringing in Christ's sacrifice upon
the rejecting of the legal sacrifices, giveth proof that
there must be a sacrifice for the church ; as one kind
was abrogated, another was surrogated in the room
thereof. This phrase, a change of priesthood, a change
of the law, doth imply as much, Heb. vii. 12. The
one is not absolutely taken away, so as none at
all to be, but it is changed into another ; but because
Christ is never to be taken away, that is styled un-
changeable, Heb. vii. 24.
Ver. 10.]
GOUGE ON HEBREWS.
309
The cliurcli consisteth of such as have sin in them,
and to take away sin there must of necessity be a
sacrifice.
Our adversaries grant thus much, and on this
ground they make the mass to be a propitiatory sacri-
fice ; but herein they manifest their ignorance of the
perpetual vigour of Christ's sacrifice.
Sec. 26. Of God's will, the ground of the efficacy of
Christ's sacrifice.
Ver. 10. Bj/ the which will we are sanctified, through
the offering of the body of Jesus Christ once for all.
That which the apostle intimated in this general
phrase, establish the second, he doth here in express
terms declare, namely, that it was the body of Christ
which was that sacrifice wherein God resteth well
pleased, and thereupon it is established for ever.
In this first clause, by the xchich tvill, the relative
tv (L, which, hath reference to that which goeth before.
In tbe seventh verse this very word dsXr,/ji,a, will, is
used and applied to God the Father. But withal
there is intimation given of Christ's will, in that he
said, ' Lo, I come.' This giveth evidence, even of
the will of Christ himself, so as I would exclude
neither the one nor the other ; for they both agree in
one, and by both of them is the foresaid sacrifice made
perfect. The will of the Father was the cause of
Christ's being made a sacrifice; and because it was
the will of the Father that his Son should be a sacri-
fice, the Son willingly ofiered himself. Hereupon,
saith Christ, ' I came down from heaven to do the
will of him that sent me.' Indeed, he there inserteth
this negative, ' not to do mine own will ;' but that is
intended exclusively, as if he had said, not mine own
will alone, or in way of opposition, if in any case
it could be so, that Christ's will should be against the
will of his Father, as where it is said, ' Not as I will,
but as thou wilt,' Mat. xxvi. 39.
The will of God gives a being to all things. Under
this phrase, God said, Gen, i. 3, which is used in the
beginning of every day's work at the creation, the
manifestation of God's will is meant. So soon as
God manifested his will, that such and such a thing
should be, it was so, and that as he would have it to
be. ' Our God is in the heaven ; he hath done
whatsoever he pleased,' Ps. cxv. 3. In those actions
which Christ did, the concurrence of his will with his
Father's addeth much to the strengthening of our
faith, and is a forcible motive for us to trust thereunto,
and rest thereupon. Fitly, therefore, hath the apostle
thus expressed the ground of the eflicacy and perfec-
tion of Christ's sacrifice, ' by which will we are
sanctified.'
Of God's will, the rule and ground of all that
Christ did, see ver. 7, Sec. 20.
Sec. 27. Of perfection consisting in holiness.
The virtue, efficacy, and benefit of that which ariseth
from the foresaid will of God is expressed under this
word Tjytas/iivoi, sanctified.
Of the notation and diverse acception of this word,
see Chap. ii. 11, Sees. 101-103.
It is not here to be taken as distinguished from
justification, or glorification, as it is 1 Cor. i. 30, and
vi. 11, but so as comprising under it all the benefit of
Christ's sacrifice. In this general and large extent
it is taken, ver. 14, and chap. ii. 11, and Acts
xxvi. 18. Only this word giveth us to understand
that perfection consisteth especially in holiness ; for
he expresseth the perfection of Christ's sacrifice under
this word sanctified, which implieth a making holy.
This was that special part of perfection wherein man
was made at first, Eccles. vii. 31. Hereunto the
apostle alludeth where he exhorteth to ' put on that
new man, which after God is created in righteousness
and true holiness,' Eph. iv. 24. For this end ' Christ
gave himself,' even unto death, for his church, 'that
he might sanctify it,' &c., Eph. v. 25.
This should move us to labour after holiness. Of
holiness, and the excellency thereof, and motives
thereto, and means of obtaining it, see Chap. iii. 1,
Sec. 5, &c.
Sec. 28. Of Christ's sacrifice making perfect.
The principal thing intended under this word
sanctified, in this place is, that Christ's sacrifice mak-
eth perfect. In this respect Christ's sacrifice is
here opposed to the legal sacrifices, which could not
make perfect, so as Christ's sacrifice was ofi"ered up
to do that which they could not do. The like is said
in general of the law, Heb. vii. 19; for this end was
Christ's sacrifice surrogated in the room of the legal
sacrifices. This surrogation had been in vain, if
Christ's sacrifice had not made perfect.
If the dignity of his person that was offered up,
and his almighty power, unsearchable wisdom, and
other divine excellencies be duly weighed, we cannot
but acknowledge that his sacrifice, as it is perfect in
itself, so sufficient to make us perfect. Hereof see
more. Chap. vii. 19, Sec. 87 in the end, and ver. 25,
Sec. 103.
Sec. 29. Of Christ's body a sacrifice.
That the apostle's mind in this general phrase, by
the which ivill we are sanctified, might be the better
conceived, he doth thus explain it, through the offering
of the body of Jesus.
It was shewed before, ver. 6, Sec. 18, that by the
body of Christ his whole human nature is understood.
We may further add that Christ's whole person, God-
man, is here intended ; not that the deity was sacrificed,
but that it had a peculiar work in this sacrifice, namely,
to support him that ofiered himself, and to sanctify
that sacrifice, and to add dignity thereto. Therefore
it is said that it was the body of Jesus Christ, which
titles set forth both the natures of him who was the
310
GOUGE ON HEBREW?.
[Chap. X.
sacrifice here intended. Of these two titles, JesitSj
Christ, see Chap. iii. 1, Sec. 29. Of this word offering,
eee Chap, v, 1, Sec. 6. The notation of the Greek
word iniplieth a hrinr/ivg to, the common use of it,
an offeriinj tip ; and here it intendeth that Christ's
body was given up as a price and ransom, and oflftred
up as a sacrifice. See Cliap. ix. 14, Sees. 79 and 89.
Herein lieth a main difterence betwixt the body of
Christ and the bodies of martyrs put to death. None
but Christ was ofl'ercd up for a sacrifice. Others
might be to seal the truth of the gospel, and to be an
example of constancy unto others.
It was the body of him that was the most excellent
which was a sacrifice for our sins, for God ' hath pur-
chased his church with his own blood,' Acts xx. 28.
"Well, therefore, is it styled 'precious blood,' 1 Peter
i. 19, and the ' Lord of glory' is said to be * crucified,'
1 Cor. ii. 8.
No other body could do the great work. What is
said of bulls and goats, that it is not possible that
their blood should take away sins, may be applied to
all other mere creatures ; for infinite wrath was to be
pacified, perfect justice to be satisfied, and divine
favour to be procured to sinners.
1. This inslructeth us in sundry mysteries, which
are,
(1.) The horrible nature of sin. It could not be
expiated without a sacrifice ; no sacrifice was sufficient
to that end but ' the body of Jesus Christ.""
(2.) The value and worth of man's redemption.
There was no greater price to be found in earth or in
heaven ; all other things not comparable to this. If
ever there were treasure or pearl for which all that a
man hath is to be sold to get it. Mat. xiii. 44-46, this
is it. Oh, that accordingly men would esteem it !
(3.) The extent of Christ's love, he spared not his
own body, Eph. v. 25.
2. This aggi-avateth the more than monstrous in-
gratitude of men. Christ made his body a sacrifice
for them, yet will not they sacrifice their corrupt lusts
for Christ's sake, or for their own good.
3. This teacheth us in general to hold nothing too
dear for Christ, but to be willing to sell all to follow
him, Mat. xix. 21 ; and in particular it teacheth us to
' present our body a living sacrifice, holy, acceptable
unto God, which is our reasonable service,' Rom.
xii. 1.
4. This minietereth much comfort to poor distressed
souls, and giveth them a strong and sure ground of
faith ; for what place is left for doubting and despair-
ing, when such a price is paid for our sins ? They who
know and believe the worth of this sacrifice cannot but
be much comforted and establiehed thereby.
The last word, translated once for all, addeth much
to the perfection of Christ's sacrifice. It needed to
be offered up but once.
These two particles, for all, are not in tlie Greek,
but yet comprised under the word once, which is to
be taken exclusively, onh/ once, and in that respect
fitly added. Hereof see Chap. vii. 27, Sec. 115.
Sec. 30. Of the resolution o/Heb. x. 5-10.
Yer. 5. Wherofore, v;hen he comelh into the world,
hesailh. Sacrifice and offering thou wouldest not, but a
hodij hast thou jjrcparcd me :
G. In burnt-offerings and sacrifices for sin thou hast
had no pleasure :
7. 2'hen said I, Lo, I come (in the volume of the
book it is written of me) to do thy will, 0 God.
8. Above, when he said, Sacrifice and offering, and
burnt-offe'ings, and offering for sin, thou uouldest not,
neither hadst pleasure therein, which are offered by the
law.
9. Then said he, Lo, I come to do thy will, 0 God.
He taketh away the first that he may establiih ihe second.
10. By the ivhic.h will we are sanctified, through the
offering of the body of Jesus Christ once J or all.
The sum of these six verses is a difterence betwixt
the legal sacrifices and Christ's.
This point is set down in a divine testimony.
The testimony is,
1. Propounded, vers. 5-7.
2. Applied, vers. 8-10.
In propounding the testimony we may observe,
1. The inference of it upon that which went before,
in this word wherefore.
2. The substance contained in it.
In the substance is noted,
1. The manner of bringing it in.
2. The matter whereof it consisteth.
The manner is set out in an elegant figure, whereby
another person is brought in uttering the point. This
person is Christ himself, in this phrase he saiih, ampli-
fied by the time when he said it, in these words, when
he conieth into the uvrhl.
The matter of the testimony consisteth of two parts :
1. God's rejecting of some things.
2. God's approving of others.
In the former is declared,
1. The act of God's rejecting.
2. The kind of things rejected.
God's act of rejecting is manifested in two phrases :
1. In this, thou icouldst not.
2. In this, thou host had no pleasure. This latter
is the cause of the former.
The things rejected are these four: 1, sacrifices;
2, ofi'ering ; 3, burnt-ofl'erings ; 4, sacrifices for sin.
In expressing God's approving of other things, there
is also set down, 1, the act of approving ; 2, the object
approved.
The act of God's approving is applied in two
phrases :
1. That God prepared it, ver. 5.
2. That he foretold it, in this phrase, it is written <f
vie, amplified by the place where it is written, in the
volume of the book.
Ver. 10.]
GOUGE ON HEBREWS.
Sll
The object approved is Christ's body, ver. 5. This
is illustrated by Christ's readiness to do that which
God foretold of him, and for which he prepared his
body.
That readiness of Christ is set out,
1. By his own profession thereof, Then said I.
2. By a note of attention, Lo.
3. By his coming on thereto, I come.
4. By the end of his coming, to do, amplified by
the object, thy will.
5. By his apostrophe to his Father, 0 God.
Of the application of the foresaid testimony there
are two parts :
1. A repetition of the substance of it.
2. A declaration of the main scope.
In the repetition we may observe,
1. The manner of bringing it in, in these words,
above ivhen he said.
2. Thematterrepeated, which consisteth of two parts.
1. God's foresaid x-ejection.
2. His foresaid approbation.
His rejection is set down,
1. By two acts of God, in these words, Thou wouldst
not, neither hadst pleaiire therein.
2. By the object thereof, in those four words,
sacrifice, offering, burnt- offer in f/s, offerings for sin,
which are all amplified by the ground, or warrant of
them, in this phrase, ivhich are offered by the law.
God's foresaid approbation is set out,
1. By the manner of expressing it.
2. By the matter whereof it consisteth.
The manner is declared,
1. By Christ's profession thereof, in this phrase, I
come to do.
2. By the time when, then said he.
3. By the note of attention, Lo.
4. By his apostrophe to his father, 0 God.
The matter of God's approbation is hinted in this
phrase, thy will. It was God's will that Christ should
be ofi'ered.
The declaration of the main scopeof the testimony is,
1. Generally implied.
2. Particularly expressed.
Of the former there are two parts :
1. An abrogation of the legal sacrifices, in this
phrase, He taketh away the first.
2. A surrogation of Christ's sacrifice, in this phrase,
establish the second.
Both the one and the other are amplified by the
final cause, in this phrase, that he may establish.
Whereby is implied that the former was taken away,
that a better might be settled in the room thereof.
The particular expression of the main scope of the
foresaid testimony is in the tenth verse, which is a
commendation of the sacrifice of Christ This is,
1. Generally propounded.
2. Particularly applied.
In the general is set down,
1. The ground of Christ's sacrifice, in this word,
will. By the which ivill.
2. The benefit of it, we are sanctified.
In the particular application is set down.
1. The matter of that sacrifice, the body. This is
amplified by the person whose body it was, described
by these two titles, Jesus, Christ.
2. The manner of using that body, whereby it was
made a sacrifice, in this phrase, tkrouyh the offering.
This is illustrated by the time, once for cdl, whereby
the perfection of that sacrifice is intended.
Sec. 31. Of observations raised outofKeh. x. 5-10.
I. Christ did that for vian ivhich could not otherwise
have been done. This is gathered from the inference
of Christ's offering himself to be a sacrifice upon the
impotency of legal sacrifices. See Sec. 13.
II. Christ came from heaven into this world to be a
sacrifice for man. This is gathered out of this phrase,
tvhen he cometh into the world. See Sec. 14.
III. Christ himself manifested the reason of his being
a sacrifice. This word, he saith, hinteth as much.
See Sec. 15.
IV. God regarded not legal sacrifices. This phrase,
thou icouldest not, applied to God, in reference to
legal sacrifices, intendeth as much. See Sec. 16.
V. God desired not that wherein he had no pleamre.
This is gathered from joining together these two
phrases, thou wouldest not, thou hast had no pleasure.
See Sec. 17.
VI. There were sundry sorts of sacrifices under the
law. The mention of these four, sacrifice, offering,
burnt-off'ering, and sacrifice for sin, prove as much.
See Sec. 16.
VII. Sacrifices were for sin.
for sin, giveth evidence thereof.
VIII. Christ tvas a true man.
plieth as much. See Sec. 18.
IX. God fitted Christ to accomplish what he under-
took. Christ therefore saith to him, Thou hast pre-
pared me a body. See Sec. 18.
X. Christ willingly did what he did. These seve-
ral words and phrases. Then said I, Lo, I come, do
all prove the point. See Sec. 19.
XI. GocVs will was the ground of ivhat Christ did.
For he saith to God, I come to do thy will. See Sec. 20.
XII. The Scriptures foretold what Christ ivas to do.
So much is intended under these words, in the volume
of the book it is written of me. See Sec. 21.
XIII. Christ's desire iras to approve himself to God.
This is gathered from his apostrophe to God, in this
phrase, 0 God. See Sec. 20.
XIV. Repetitions may be useful. This is gathered
from this phrase, Above, when he said, and from all
tbe particulars following, which are repeated out of
the former verses. See Sec. 22.
Of the observations raised out of the word repeated,
see vers. 5-7.
This phrase, sacrifices
See Sec. 16.
The word body im-
312
GOUGE ON HEBREWS.
[Chap. X.
XV. God rejected such things as U'ere accordinrj to
the law. This phrase, which are offered by the law,
intendoth as much. See Sec. 22.
XVI. Lefjal sncrijjres are abrogated. This is the
intendment of this phrase, He taketh away the first.
See Sec. 23.
XVII. Christ's sacrifice is unalterahle. It is estab-
lished as a thing not to be removed or altered. See
Sec. 24.
XVIII. Legal sacrifices were abrogated for this end,
that way might be made for Christ's. This phrase,
'J'hat he may establish, being inferred upon the taking
away of legal sacrifices, giveth proof hereof. See Sec.
23.
XIX. Christ's sacrifice was perfect. This is the
general intendment of this tenth verse. By God's
will was Christ's sacrifice made perfect. Therefore
the apostle saith, that by his will we are sanctified.
See Sec. 2fi.
XX. Christ's sacrifice maketh us perfect. For thereby
we are sanctified. See Sec. 2G.
XXI. Perfection consisteth in holiness. Therefore
is this word sanctified put for perfected. See Sec. 27.
XXII. Christ had a body. This is taken for granted,
in this word body. See Sec. 29.
XXIII. Christ's body was made a sacrifice. This
phrase, offering of the body, implieth as much. See
Sec. 29.
XXIV. Our Saviour was anointed and deputed of
God. The conjunction of these two words, Jesus,
Christ, giveth proof hereof. See Sec. 29.
XXV. Christ's sacrifice loas but once offered up, even
once for all. See Sec. 29.
Sec. 82. Of many priests under the law.
Ver. 11. And every priest standeth daily ministering,
and offering oftentimes the same sacrifices, ichich can
never take away sins.
The apostle proceedeth in setting out the excellency
of Christ's sacrifice, and here produceth another argu-
ment, by that rest which he took after he had off'ered
his one only sacrifice. This argument is plainly set
down in the 12th verse, but amplified in this verse by
the contrary course of the priests under the law, who
stand daily ministering and offering oftentimes.
This amplification manifesteth a difl'erence betwixt
the typical priests, and the true priest, as well as
betwixt the legal sacrifices and Christ's sacrifice.
In this verse is shewed the insufficiency of those
thintrs, which the priest did under the law.
Of a 'priest, leeiug, in general, see Chap. ii. 17,
Sec. 172, and Chap. v. 1, Sec. 2, &c.
To shew that that insufficiency, which is here at-
tributed to a priest, is not to bo taken only of Aaron,
who was the first priest ordained under the law, and
that in the wilderness, nor of any other peculiar
priest, but of the whole company of them that were
in any age from the first institution, till their aboli-
tion by the exhibition of Christ the true priest, he
useth this universal particle, irS.i, every, for they were
all of the same mould, mere men, not to be compared
to the true priest, who is God-man, Jesus Christ.
This particle of universality sheweth, that there
were many of them, and that not only together, but
also successively, one after another. Hereof see
Chap. vii. 23, Sec. 9G, 97.
This number of priests maketh one special difl'er-
ence betwixt Christ the true priest, and the legal
priests. He alone by himself was able to do every-
thing that belonged to a priest, but no one priest
under the law could do all that belonged to that office ;
therefore there were many of them together, whereof
some did some services, others did other.
Besides, none of them ever lived on earth, where
their services were to be performed ; they were all
mortal, and thereupon there was a necessity of one
generation of priests to succeed another ; but Christ
ever liveth to go on himself with that work which be-
longs to his priesthood.
Sec. 33. Ofpnests daily standing to minister.
The foresaid priests are here said to stand minister-
ing. Of the notation of the Greek word Xeirousyuiv,
translated ministering, see Chap. i. 7, Sec. 79. In
general it signifieth the executing of a public function
or service. See Chap. i. 7, Sec. 79.
The verb, isrrixs, standeth, is taken from the ordi-
nary practice of servants, who use to stand and wait
in their several places, doing such services as belong
to their function. Thus priests are said to ' wait at
the altar,' 1 Cor. ix. 13. Hereunto alludeth the
psalmist in this phrase, ' the servants of the Lord,
which by night stand in the house of the Lord,' Ps.
cxxxiv. 1.
Herein lieth a difl'erence betwixt them and Christ ;
for Christ sitteth at God's right hand, and so he coa-
tinueth to execute his priestly function, as is shewed
in the next verse. Priests did what they did as ser-
vants, but Christ as a Son over his own house, Chap,
iii. 6, yea, as a supreme Lord, Ps. ex. 1.
Obj. Christ ' took upon him the form of a servant,'
3c-DXo;, Philip, ii. 7, and he is styled didzovo;, a minister,
Rom. XV. 8 ; and the word here used, XuTousy'og, is
attributed to Christ, and translated a minister, Chap,
viii. 2, Sec. 8 ; and he saith of himself, ' the Son of
man came not to be ministered unto, but to minister,'
Mat. XX. 28.
Ans. 1. Though by reason of some works of ser-
vice and ministry, which appertained to his priest-
hood, he was in his human nature, and bj- virtue of
his office, a servant, yet then also in his divine nature,
to which his human nature was hypostatically united,
he was Lord of all, Philip, ii. G, 7.
2. He did not always stand ministering, as the legal
priests, but ascended into heaven, and there continueth
to sit at God's right hand.
Ver. 11.]
GOUGE ON HEBREWS.
313
As for priests, this, their standing to minister, in-
tendeth their inferiority, which is further set forth by
this word daihj, which impUeth an insufficiency in
that which they did ; because they could not at once
do what might be expected, they were forced day after
day to ' stand ministering.' See more hereof, Chap,
vii. 27, Sec. 112.
Sec. 34. Of the insufficiency of legal sacrifices.
The fore-named daily ministering is thus exemplified,
offering oftentimes. The most special work of this
ministry was to offer sacrifices. Hereof see Chap. v.
1, Sees. 6, 7.
Priests stood in Christ's room, and by offering
sacrifices were types of Christ's offering himself a
sacrifice for our sins.
The special point intended here by mentioning that
act of offering is, that they did it, TroXXax/j, oftentiines.
For the high priest did every year, when he entered
into the most holy place, offer sacrifices. They offered
sacrifices at every feast, and on the first day of every
month, and morning and evening every day. When any
committed a special sin, and brought a sacrifice for it,
the priest offered it up ; so they did for such as were
legally unclean and desired to be cleansed ; yea, there
were also gratulatory sacrifices offered up for mercies
and blessings received. Well might it therefore be
said, that they offered oftentimes.
This in general implieth an insufficiency and im-
perfection in what they did, Sec. 4, which is further
made manifest by this phrase following, the same
sacrifices.
This word rag aurdg, the same, hath respect,
1. In general, to the kind of sacrifices. They were
all living creatures, unreasonable creatures, such as
were counted clean by the law, and that beasts and fowl.
2. In particular, to the same occasions ; for on every
day of atonement, a goat and a bullock was to be
offered up. Lev. xvi. 6, 15; every morning and evening
a lamb was to be offered up, Exod. xxix. 39. For
the sin of a priest, and of the whole congregation, a
young bullock was to be offered up ; and for the sin
of a ruler, an he-goat ; and for the sin of any of the
people, a she-goat, Lev. iv. 3, 14, 23, 28. So in
other cases, the same sacrifices were prescribed to be
offered upon like occasions.
The oft offering of the same sacrifices doth clearly
demonstrate that those sacrifices did not take away
sin. See ver. 2, Sec, 4.
Though those sacrifices could not make perfect,
yet might not the priests offer up any other sacrifices
of their own invention. God's wrath was provoked
by such, Isa. Ixv. 3, 4. Some would offer the first-
born, and fruit of their body, but God was not pleased
with such, Micah vi. 7.
1. God is a supreme Lord ; the most high sove-
reign over all. To his word must all creatures stand,
and not swerve from it.
2. God is of infinite wisdom, and best knoweth
what is fit to be done. To add to such things as he
hath determined, is to oppose our shallow wit to his
incomprehensible wisdom.
1. This plainly demonstrateth the impiety and folly
of all human inventions about God's holy ordinances.
2. Letj us under the gospel do that which the
priests did under the law, which is to observe the
same ordinances which God hath instituted, and to
hold close unto them, but still do the same, as the
same are to be done. * In vain,' saith God, ' they do
worship me, teaching for doctrines the commandments
of men,' Mat. xv. 9.
The same, rag umtoLc, that are here intended were
more than one, for the word is of the plural number ;
so is the word wherewith it is joined, ^uoiag, sacrifices.
For under the law there were many sacrifices, whereof
sundry instances were given before.
One kind of sacrifice was not sufficient to typify
that whole truth, and all the benefits and excellencies
that were in Christ's sacrifice, therefore there were
many : one to prefigure one thing, another, another
thing.
This giveth us instruction in the wisdom of God,
who, to help his people's weakness, and the better to
set forth the manifold benefits which they received by
Christ, prescribed many types, and many kinds of
sacrifices.
Thus he dealeth with his church under the gospel,
in prescribing unto it one sacrament of regeneration,
and another of spiritual nourishment.
2. As this taught the Jews to offer up all those
sacrifices, as occasion was offered, according to the
ends and uses, so it teacheth us to search into the
mysteries of the several sacrifices and other types,
that we may find out the distinct ends and uses of
them.
By way of analogy, we Christians may hence learn
to take notice of the several ordinances that God en-
joineth to us, and to know that none of them are in
vain, but all of them in regard of our need, and for
our good.
That which was implied under legal priests ' daily
ministering and offering oftentimes,' and that ' the
same sacrifices,' is plainly expressed in this last
phrase, oudlTori hxjvavrai, can never take away sins ; for
if they could have done that, they would have ceased,
as the apostle himself inferreth, ver 2, Sec. 4.
Of the emphasis of these two words, can never, see
ver. 1, Sec. 3.
It hath been shewed, ver. 4, Sec. 9, that there is
an impossibility in such sacrifices as were offered
under the law, to take away sin.
The word •rss/sXs/P, translated take away, is a com-
pound, derived from the same simple verb that that
word was which is used ver. 8, Sec. 23. It is com-
pounded with another preposition than that was,
ami^sl, yet used in the same sense that there it was,
3U
GOUGE ON HEBREWS.
[Chap. X.
arid carricth as great an emphasis ; for the taking
away of sin here intended, is an niter freeing of a man
from the guilt an J punishment thereof; yea, also from
the doniineeriug power of it ; hut this the legal sacri-
fices could not do. This strongly proves the imper-
fection, insufficiency, and impoteucy of them.
Sec. 85. Of Christ's offering one sacrifice for sin.
Ver. 12. But this man, after he had offered one sacri-
fice fur sins, for ever s(U down on the right hand of
Goil.
This verse is added in opposition to the former, as
is evident by the first particle, hi, but. In the former
verse it was proved, that the sacrifices which were offered
under the law could not take away sins ; this proveth
that there is a sacrifice which hath done that that they
could not. The argument is taken from that priest's
ceasing to ofier any more sacrifices, after he had
oflered one ; whereby is implied, that there needed no
other, because that one had done it to the full.
The priest that oflbred this one perfect sacrifice is
intended under this phrase, auroz, this man ; in Greek
there is only a pronoun expressed, which properly
sigiiiheth lie or he hinisef. The word is emphatical,
and implielh a singular person ; it excludeth all others,
as if he had said, JJe and none but he, ha alone.
There is a like pronoun, ouro;, used and translated
this man, whereof see Chap. vii. 4, Sec. 33. This
here hath reference to him of whose excellency much
hath been spoken before, and who is expressly named
Jesus Christ, ver. 10.
This singular person is here set down in opposition
to that general particle, 'jrag, erenj ; that implied many
priests, tbis only one, so that there is but one only
priest of the New Testament. Of this point see Chap,
vii. 21, Sec. 99.
It is here taken for granted, that Christ ofiered a
sacrifice, in that it is said, after he had offered ; or
word for word, rrionsiiyxac, having offerel, which
ehewelh that he was a true priest. Hereof see Chap,
ii. 17, Sec. 172.
That was the one sacrifice which is here mentioned,
fiiav, which word is to be taken exclusively, as if he had
said, onli/ one, or but one, as hath been before shewed.
Chap. vii. 27, Sec. 115.
The end of this sacrifice is expressly set down to be
ims u/jLaiTixv, fur sins. Sin was that procuring cause
which moved Christ to ofier himself up a sacrifice, and
also the final cause, to take away that for which he
oflbred himself up.
In regard of the former, sin brought man into that
woful plight, and into that depth of misery, as neither
man himstlf, nor all creatures in the world, were able
to free him out of the same. Christ thereupon was
moved to put in himself, tliat he might free him out of
thatmisery. In this respect, tliat which implunged man
into that misery, moved Christ to do that which might
free him out of that misery. Sin which caused the
one, caused also the other. Sin caused man's death,
and sin caused Christ's death.
In regard of the latter, sin was taken away by
Christ's sacrifice, for thereby a ransom was paid, and
satisfaction made to the justice of God for man's sin,
and thereupon sin taken away.
Of sundry inferences raised from Christ's taking
away sin by his sacrifice, see Chap. ix. 26, Sec.
131.
In setting forth this point, of Christ's offering one
sacrifice for sin, the apostle setteth out the excellency
of Christ's priesthood above the Levitical priesthood,
and that in these particulars :
1. Christ was but one, they were many.
2. His sacrifice was butone, they were more than one.
3. His sacrifice was but once oflered, for when ho
had offered that one, he ceased and offered no more ;
they offered oftentimes.
4. His sacrifice took away sin, theirs could not.
There is a circumstance of time betwixt Christ's
offering one sacrifice for sin, and his sitting down at the
right hand of God, in this phrase, i'lg to hi-ftnySig, for ever,
so placed as it may be referred to the one or to the other.
For it is in the midst betwixt both. The distinction
of sentences by a comma determineth the point. If
the comma be placed after the woi'd for ever, then it
is referred to that which goeth before, and setteth out
the perpetual eflicacy of Christ's sacrifice, whereof see
verses 1, 4, Sec. 39. Thus our English do refer it,
for they have put a comma after this word for ever.
But if a comma be set before this phrase for ever, it
hath reference to Christ's sitting at God's right hand,
and setteth out the everlastingness of Christ's sitting
there. Thus the vulgar Latin refer it, and other
translators.
Neither of these cross the other, for both imply in
general the same thing, which is the all-sufficiency of
Christ's sacrifice. The former, which is the perpetual
virtue of Christ's sacrifice, sheweth the thing itself, that
it is perfect and maketh perfect. The latter, which is
Christ's perpetual sitting at God's right hand, mani-
fested the reason of the perfection of Christ's sacrifice,
as is shewed Heb. vii. 24, Sees. 98, 99.
Sec. 36. Of Christ's sitting at God's right hand.
As the humiliation of Christ was manifested in offer-
ing a sacrifice, so his exaltation in sitting at God's
right hand after he had offered that sacrifice. Hereof
see Chap. i. 3, 30, 31, &c.
This is here purposely added, to amplify the fore-
named excellency of Christ's priesthood. For,
1. This phrase, ixdOiaa, set down, is a note of dignity
and authority, and importeth that Christ continueth
to execute his function, not as his servant, as the
priests did, but as the Lord.
2. This dignity and authority is amplified by the
place whore he is said to sit down, which is the highest
place that any can be advanced unto, even next unto
Ver. 13.]
GOUGE ON HEBREWS,
315
God himself, Iv di^id 7o\j Q-ou, at his rir/Jd hand. We
never read that any was so highly exalted.
3, It is much illustrated by the continuance thereof,
which is without date, slg to hirivi-/.sz, for ever.
It is an eclipse of the lustre of any glory to have a
date and a period. The very thought that such a
glory shall be removed or taken away, cannot but
much damp the spirit of him that enjoyeth that glory.
Of the phrase here translated for ever, see Chap,
vii. 3, Sec. 26.
Of Christ's everlasting priesthood, see Chap. v. 6,
Sec. 29, and Chap. vii. 24, Sec. 98, and Chap. vii.
25, Sec. 106.
Sec. 37. Of Christ's icaiting tqjon his Father s lolll.
Ver. 13. From henceforth ezpectiiif^ till his enemies
be made his footstool.
This verse doth in particular explain this general
phrase for ever, as it hath reference to the execution
of Christ's priestly function, ver. 12. That phrase
for ever, as there used, is, till all his enemies be
brought under.
In setting down this exemplification, Christ's ex-
pectation thereof is thus expressed, from henceforth
expecting.
The word rh Xonrhv, translated from henceforth, is
derived from a verb, Xii-oj, desum, that signifieth to
lack, Luke xviii. 22, or to ivant, Titus iii. 13. Pro-
perly it signifieth a remainder ; so here it implieth
that though Christ were set at God's right hand, yet
there remained somewhat to be done by him, which
was to subdue his enemies. Till that time it remained
that he should continue to perfect what he had
begun.
The next word, lyibiyjixiyog, translated expecting, is
a compound. The simple verb hiyj>iJ.at, signifieth to
receive, Mat. x. 40 ; this compound in common use
signifieth to expect, Mark xv. 43, or wait for. Now
men expect such things as they would gladly receive.
The expectation of Christ here noted is in reference
to ' that day which his Father hath appointed to judge
the world,' Acts xvii. 31. Christ is able in a moment
to destroy all his enemies ; but because it is the will
of his Father that the church shall be tried and as-
saulted with enemies, Christ patiently waiteth in that
place, and expecteth that time, wherein the enemies
of his church shall be destroyed. He willingly waiteth
his Father's will and good pleasure ; he thinks it not
over long that enemies still continue. Some of them
are old enemies, as all the evil angels, who still retain
their being, might, and malice. Other enemies suc-
ceed one another, as wicked men. Of these, though
some be taken away, yet others come in their room,
like the Canaanites and Jebusites, which generation
after generation annoyed the Israelites. As Christ in
his high exaltation did this, so also in his low humilia-
tion. This is evident by these and such like phrases,
which were frequent in his mouth, ' Mine hour is not
yet come,' John ii. 4 ; * I must work while it is day,'
John ix. 4.
1. His knowledge of the sovereignty and wisdom
of his Father, moved him so to wait. He knew that
his Father had an absolute power to appoint and
order all things as it pleased him, for he himself said
to his disciples, ' It is not for you to know the times
or the seasons, which the Father hath put in his own
power,' Acts i. 7. And as God had a power, so most
fitly and wisely he appointed the times and seasons,
as they could not be bettered, whether they were for
conflict or for conquest.
2. The pliableness of his will to his Father's moved
him in all things to expect his Father's pleasure.
Though as man and mediator, his will were in essence
distinct from his Father's, yet in the bent and intent
thereof it wholly agreed with it. For he himself
saith, ' I seek not mine own will, but the will of the
Father which hath sent me,' John v. 30. Yea, when
in his bitter agony, through sense of the heavy bur-
den that lay upon him, he could have M'ished that
he might have been freed, he thus saith to his Father,
' Not as I will, but as thou wilt,' Mat. xxvi. 39.
1. As in other things, so in this, we are to * look
unto Christ,' Heb. xii. 2, and to be * of his mind,'
Philip, ii. 5. Whatsoever our estate be, high or low,
great or mean, and in our estate whatsoever our con-
dition be, the good pleasure of the Lord must be ex-
pected and waited for. This is expressly enjoined,
Heb. ii. 3, and it is made the property of faith, Isa.
xxviii. 16, and of hope, Rom. viii. 23, so to do. This
hath been the disposition of true saints in all ages.
Jacob ' waited for the salvation of the Lord,' Gen.
xlix. 18. Old Simeon ' waited for the consolation of
Israel,' Luke ii. 25, and Joseph * waited for the king-
dom of God,' Luke xxiii. 51.
This is necessary in regard of the determined sea-
sons, Eccles. iii. 1. That season which the Lord
hath appointed cannot be prevented, John vii. 30,
shall not be over slipt, Heb. ii. 3. Yea, further, though
the set time be determined of God, yet it is unknown
to us. Acts i. 7. Hereupon we are exhorted to watch,
Mark xiii. 33, Luke xii. 36.
Sec. 38. Of Christ's enemies to be made his foot-
stool.
The determination of the time wherein Christ waited
is thus expressed, till his enemies be made his foot-
stool. This hath reference to Ps. ex. 1. Hereby he
meaneth the last period of the world, for till then will
there be enemies to assault and annoy the mystical
body of Christ, which are here called o'l e^deoi avrov,
his enemies.
Of these enemies, see Chap, i, 13, Sec. 15.
Of this word, 'iug, till, see Chap. i. 13, Sec.
150.
This continuance of enemies should make us alwa3'S
watchful, and to take to ourselves the whole armour
316
GOUGE ON HEBREWS.
[Chap. X.
of God. Hereof see ThcWholeAntioiiro/God,onYiiph.
vi. 13, treat. 1, part iv., sec. G, Sec.
The manner of subduing these enemies, is set forth
in this phrase, be made his footstool. A footstool,
Irrorrodiov ruv c7o5wv, is that whereupon one sets his
foot, even that which is under him. Here it impHeth
an utter vanquishing of enemies, so as they tread and
trample upon them. Hereof see more Chap. i. 13,
Sec. 154. It is here indefinitely said, riOuiai, be made,
' till his enemies be made his footstool.' This may
be applied, either to God in reference to Christ, as
Chap. i. 13, Sec. 153, or to Christ himself, as 1
Co". XV. 25. This indefinite phrase, be made, implieth
that the thing shall be done, by whomsoever it be done,
be it by the Father or by the Son.
1'his doth much aggravate the terror of unbelievers,
and amplify the comfort of believers.
Sec. 89. Of Christ's malcinr/ perfect b>/ one sacrifice.
Ver. 14. For by one offering he hath perfected for ever
them that are sanctified.
The first particle of this verse, yag, for, being a
causal conjunction, sheweth that it is added as a rea-
son of that which went before.
It may have a double reference : one remote, to
the main point concerning the perfection of Christ's
sacrifice, which is here proved by an efi"ect, that is,
to perfect for ever those for whom it was offered. In
this sense the proof may be thus framed :
That which perfccteth for ever is perfect; but
Christ's sacrifice perfecteth for ever ; therefore it is
perfect.
The other reference is more immediate to the verses
going before. Thus it sheweth a reason why Christ
for ever sitteth at God's right hand, namely, because
by his own ofi'criug he hath perfected for ever them
for whom it was ofiered. This proof may be thus
framed.
He that hath perfected that which he undertook
may well rest ;
But Christ hath so done ; therefore he may well rest.
This reference sheweth that Christ doth nothing
needlessly. See Chap. vii. 11, Sec. G5.
This gives an answer to sundry curious questions
of postillers, namely, whether a nip on Christ's sacred
flesh, or one drop of Christ's precious blood, had not
been sufficient for the redemption of the world. Seeing
Christ endured so much as he did, surely all that he
did was needful. Ho would do nothing needlessly.
In that all that he did and endured was needful for
us, we are the more bound to love and praise him.
The main point here noted is, that Christ TiTiXilu/.i,
inakith perfect.
Of the notation of the word, to viahe perfect, and of
the meaning of it, see Chap. ii. 10, Sec. 97.
It is here taken for granted, that Christ doth make
perfect (for it hath by sundry arguments been before
proved). See hereof ver. 10, Sec. 28.
Making perfect, compriseth under it all things re-
quisite to bring men to eternal life, both in regard of
our justification, and also in regard of our sanctifica-
tion. Thus he is ' able to save to the uttermost,'
Heb. vii. 25. In this, that which Christ did is opposed
to the law, which 'made nothing perfect,' Chap. vii. 19.
The grounds hereof are, the dignity of Christ's
person, the infinite value of what he did and endured,
and his almighty power.
It becomes us to give proof of our accounting Christ's
sacrifice to be perfect, by resting wholly and only on
it. So will Christ be the more honoured, and we the
more comforted.
That whereby Christ made perfect, is here said to
be cgofffosa, an offerinrf. Hereby is meant the ofi"er-
ing up of himself a sacrifice for our sins. Hereof
see ver. 12, Sec. 35.
Christ never oflcred up any other, and therefore it
is styled, ixia, one, namely, only one and no more.
See ver. 10, Sec. 29.
This act of Christ, namely, perfecting, is amplified
by this circumstance of time, e/'s to dij^vsy.e;, for ever,
which hath reference not only to the time of this life,
but also to everlastingness. They are so perfected in
this world, as they shall remain perfect in the world
to come.
Of the phrase here translated, /or ever, see ver. 12,
Sec. 36.
This giveth evidence of the perseverance of saints.
If they be perfected for ever, they shall never finally
fall away. The ground of this perseverance resteth
on the efficacy of Christ's sacrifice.
Of saints' perseverance, see Chap. ii. 6, Sec. 68, &c.
Sec. 40. Of sanctified ones.
The persons that are perfected by Christ are here
said to be ro-jg ayiaZo[is'Jo-og, them that are sanctified.
Of the meaning of this word sanctifying, see Chap. ii.
11, Sees. 102, 103. Among other significations, the
word sanctified is used for setting apart to a sacred
use or end, and also for making a thing holy.
In the former sense it here implieth, that Christ
perfecteth such as are set apart by his Father, even
such as by God's eternal decree are ordained to life.
These are they that are given to Christ by his Father,
John vi. 37. Eight times doth Christ make this the
ground of that which he did ; namely, that such and
such were given unto him of God, John xvii. 2, 6, 7, 9,
11, 12, 24. Clearly is this manifested by the apostle's
golden chain, the first link whereof is predestination,
Kom. viii. 30. Hence it is said, that ' as many as
were ordained to eternal life believed,' Acts xiii. 48.
1. This clearly manifesteth the freencss of God's
grace towards them that are perfected by Christ.
2. It is an argument against the universality of re-
demption. See Chap. ii. 9, Sec. 81.
8. It inciteth those who are perfected to give the
glory thereof to God ; it is he that hath made the
Ver. J 4.]
GOUGE ON HEBREWS.
317
diflference betwixt them and others, Mat. xi. 25, Rom.
xi. 35, 36.
In the latter sense, as sanctification is put for mak-
ing holy, the application of that act of Christ, in
making perfect, manifesteth that sanctification is an
evidence of perfection. They who are made perfect
are such as are made holy. Not that sanctification,
as distinguished from justification, is perfect in this
world ; but that it compriseth under it also justifica-
tion. Indeed, men are perfectly justified here in this
world ; but the perfection of their sanctification is re-
served to the world to come. There, ' spirits of just
men are made perfect,' Chap. xii. 23.
1. They who are made perfect ai-e also made holy,
by reason of that cleansing virtue which accompanieth
the merit of Christ's blood. Chap. ix. 14. This was
evidenced by the water and blood that issued out of
Christ's side on the cross, John xix. 34.
2. It is a proper work of faith, whereby we are
justified, to * purify the heart,' Acts xv. 9.
1. Hereby we may gain evidence of Christ's
mighty work on earth in perfecting us. Sanctification
is a work of the spirit in us ; for by sanctification soul
and body, with all the powers and parts of them, are
altered from their natural disposition. So as this
work is sensible, yea, and visible ; and thereupon it
will be a good help to find out our spiritual disposi-
tion.
2. This is a strong motive to labour after sanctifica-
tion, both the getting and also for the increasing of
it. Hereof see Chap. iii. 1, Sec. 5, &c.
Sec. 41. Of the resolution o/Heb. x. 11-14.
Ver. 11. Andevery priest standethdaily ministering,
and offering oftentimes the same sacrifices, which can
never take away sins :
12. But this man, after he had offered one sacrifice
for sins for ever, sat down on the right hand of God ;
13. From 'henceforth expecting till his enemies he
made his footstool.
14. For by one offering he hath perfected for ever
them that are sanctified.
In these four verses, the perfection of Christ's
sacrifice is declared ; and that two ways :
1. Comparatively, vers. 11-13.
2. Simply, ver. 14.
The comparison is betwixt legal priests and Christ.
This comparison consisteth of two parts :
1. The insufficiency of what legal priests did, ver.
11.
2. The all-sufficiency of what Christ did, ver. 12,
13.
In setting down the insufficiency of what priests did
is declared,
1. The evidences whereby it was manifested.
2. The matter wherein it consisted.
The evidences are five :
1. The variety of persons, every priest.
2. The inferiority of their services, stand ministering.
3. The multiplicity of sacrifices, manifested by the
plural number, sacrifices.
4. The frequency of ofiering them, in these words,
daily, ofttimes.
5. The kind of sacrifices, in this word, the same.
The matter wherein the insufficiency of legal sacri-
fices consisteth, is, that they cannot take away sins.
They were offered for sins, yet could not take them
away.
In setting down the sufficiency of what Christ did,
the like method is observed. For there is declared,
1. The evidences whereby it was manifested.
2. The matter wherein it consisted.
The evidences were,
1. The singularity of the person, this man.
2. The unity of sacrifice, one sacrifice. This is
amphfied,
(1.) By the manner of using it, it was o^ered.
(2.) By the end of it, for sins.
(3.) By the continual vigour of it, /or ever.
3. The authority of him that offered, he sat down.
This is amplified,
1. By the height of his exaltation, at the right hand
of God.
2. By his continuance there, ver. 13.
That continuance is,
1 . Grenerally pi'opounded, in this phrase, for ever.
2. Particularly described.
(1.) By the beginning of it, /rom Aence/b^-i/i. This
is amplified by an act of Christ, in this word, ex-
pecting.
(2.) By the continuance thereof. This is illustrated
by an effect, which is to subdue his enemies, set out
in this metaphor, till his enemies he made his footstool.
The matter wherein the sufficiency of Christ's sacri-
fice consisteth, is set out by an effect, it maketh perfect.
This is amplified,
1. By the means whereby that perfection is effected,
an offering. Illustrated by the unity of it, one.
2. By the continuance thereof, /or ever.
3. By the persons perfected, them that are sanctified.
Sec. 42. Of observations raised out of Heb. x. 11—
14.
I. There were many legal priests. This phrase, every
priest, implieth many. See Sec. 32.
II. Priests ministered as servants. For they stood
ministering. See Sec. 33.
III. Priests oft offered their sacrifices. They did it
daily, and oftentimes. See Sec. 34.
IV. The priests held close to those sacrifices which
God enjoined. They still ofibred the same, and no
other. See Sec. 34.
V. The priests offered many sacrifices. This is im-
plied under the plural number, sacrifices. See Sec. 34.
VI. Legal sacrifices could not take away sin. This
is plainly expressed. See Sec. 34.
318
GOUGE ON HEBREWS.
[Chap. X.
VII. Christ did what the priest'} could not. The
particle of opposition, but, intenda thus much. See
Sec. 35.
VIII. Chi-ift iras the one only priest of the New
Te'itament. This word, this man, intends as much.
See Sec. 85.
IX. Christ's sacrifice vas onhj one. Thus it is suid
to be one. See Sec. 85.
X. The end of Christ's sacrifice icas to take away sin.
In this sense it is said to be a sacrifice /(»• sin. See
Sec. 35.
XI. The efftcacy of Christ's sacrifice was everlasting.
In this sense it is said to be /or ever. See Sec. 35.
XII. Christ, after his humiliation, was exalted. For
after he had offered (which was a part of his humilia-
tion), he sat down, which was an evidence of his exalta-
tion. See Sec. 36.
XIII. Christ was exalted as hiyh as could he. For it
was at the right hand of God. See Sec. 36.
XIV. Christ executed his ofiice with authoriti/. For
he sat doivn. See Sec. 36.
XV. Christ ever retains his dignity. This phrase,
^or ever, may be applied hereunto. See Sec. 36.
XVI. Christ traits on his Father s uill. This is in-
tended under this word crpecting. See Sec. 37.
XVII. Christ hath enemies. This is taken here for
granted. See Sec. 38.
XVIII. Christ's enemies shall be subdued.
XIX. Christ's enemies shall be utterly, and with igno-
inini/, destroyed. The two last doctrines are intended
under this metaphor, made his footstool. See Sec. 38.
XX. Christ shall retain his full power till his enemies
be utterly subdued. This particle till implieth as much.
See Sec. 38.
XXI. Perfection of a rcork causeth a cessation from it.
The inference of this verse, as a reason upon the former,
in this causal conjunction /or, proveth as much. See
S3C. 39.
XXII. Christ mah-es pierfect. This is clearly ex-
pressed. See Sec. 39.
XXIII. Christ made perfect by an offering.
XXIV. That offering was but one.
XXV. Christ makes perfect for ever. These three
last doctrines are expressly set down. See Sec. 39.
XXVI. Christ perfected such as are set aside by
God.
XXVII. Holiness is an evidence of being perfected by
Christ. These two last doctrines are gathered out of
this phrase, thern that are sanctified. See Sec. 40.
Sec. 43. Of (he Holy Ghost ivitncssing to us.
Ver. 15. Wliere<f the Holy Ghost also is a witness to
us: for after that he had said before,
16. This is the covenant that I will make irith them
after those days, saith the Lord; I irill put my laws into
their hearts, and in their minds will I write them.
17. And their sins and iniquities will I remember no
more.
These three verses contain a divine testimony,
whereby the perfection of Christ's sacrifice is further
proved.
Of the force of a divine testimony, see Chap. i. 8,
Sec. 46.
The Holy Ghost, to Yl\tZfxa to ciyiov, is made the
author of this testimony; for ' holy men of God,' who
penned sacred Scripture, ' spake as they were moved
by the Holy Ghost,' 2 Peter i. 21.
Of this title Holy Ghost, see Chap. ii. 4, Sec. 35,
and Chap. iii. 7, Sec. 74.
This copulative Ttai, translated also, sheweth that
this proof is added to other proofs.
The perfection of Christ's sacrifice was before proved
by his offering of one only sacrifice, and by the con-
tinuance of it/or ever; and by Christ's sitting at God's
right hand after he had done that, ver. 12. Beside
those and other proofs, this testimony is brought in
and added to the rest, and thereupon this conjunction
also here fitly inserted.
This sheweth that proof may be added to proof to
confirm the same thing ; for they are as so many blows
of an hammer to knock a nail up to the head. See
Chap. i. 5, Sec. 63, 77.
This phrase, is a witness, is the interpretation of a
verb, fiuDTv^i?, which may be thus translated, wilnesseth
or testi/ielh, as it is translated Chap. vii. 17, Sec. 84.
There see more of this kind of proof.
The persons to whom the Holy Ghost witnesseth
this point are thus set down, y},'M?i>, to us. Under the
first person and plural number, the apostle includeth
himself and all those to whom and for whom he wrote
this epistle. The apostle himself lived long after the
testimony following was first given, for it was uttered by
the prophet Jeremiah, chap. xxxi. 31, &c. And this
epistle was written for the good of the church to the
end of the world. Hereby it is evident that sacred
testimonies are for all ages of the church. This is
true of general and particular instructions, of promises
and threatenings, and of all sorts of examples. In
general it is said, * Whatsoever things were written
aforetime, were written for our learning,' Rom. xv. 4.
The promise made to Joshua is applied to every Chris-
tian, Heb. xiii. 5 ; so is God's threatening, Acts xiii.
40; and his reward, Rom. iv. 24 ; and revenge, 1 Cor.
X. 11. Hereof see more Chap. xiii. 5, Sec. 68.
Sec. 44. Of the congruity of the apostle's words in
quoting th^testimony.
The particular testimony followeth, before which
the apostle prcmiscth these words, for after he had
said before, wliich minister some scruple betwixt those
that do not dul}- observe them ; for they seem to be
here set down [anantopodvton) incongruously, without
any other clause to answer them. The reason of this
seeming incongruity is this : some take this phrase,
saith the Lord, to be brought in by the apostle, as the
words of the prophet, and as a part of the testimony.
Ver. 15-17.]
GOUGE ON HEBREWS.
S19
I will not deny but that by the prophet they may be so
used. But here they are to be taken as the apostle's
words, which being so taken, there will be a very good
congruity in the words, and a just consequence follow-
ing upon them. For if it be demanded what was it
that was said before, surely this, ' This is that covenant
that I will make with them.' What is it that is said
after ? Even this, * I will put my laws into their hearts,'
&c. Thus these two phrases, ' after he said before,'
and ' saith the Lord,' are the words of the apostle, who
thereby applieth the testimony to his purpose, which
will the better appear if we thus read them, ' After he
had said before. This is the covenant I will make with
them after those days,' the Lord saith, * I will put my
law into their hearts.'
Our English translators, by putting the nominative
case after the verb, thus, sailh the Lord, make the
sense obscure ; but if the nominative case be set before
the vei'b, thus, the Lord sailh, the sense will be more
clear. Or if this conjunction of time, then, be prefixed,
it will run the more roundly, thus, ' After he had said
before. This is the covenant that I will make,' &c.,
' then saith the Lord, I will put my laws,' &c. Thus
these gifts, of having God's laws put into men's hearts,
and their sins clean forgiven, are declared to be fruits
of God's covenant with man.
Concerning the main scope of the testimony, the
point proved thereby is, that Christ's one sacrifice,
once offered, is perfect in itself, and maketh others
perfect. This is here proved by the powerful effects
thereof, which are two :
One concerning our sanctification, which is God's
putting his laws into men's hearts.
The other concerning our justification, which is a
remembering of sins no more.
That this is the main end of the apostle's alleging
this testimony, is evident by these words, ' Now where
remission of these is, there is no more offering for sin,'
ver. 18.
Ohj. In this testimony there is no mention of Christ's
sacrifice. How then can it prove the perfection thereof ?
A71S. The covenant presupposeth Christ's sacrifice,
for it is shewed, chap. viii. 6, that Christ is the
' mediator of the covenant' here intended. And again
it is shewed, chap. ix. 16, that by Christ's death,
which is the sacrifice here meant, that covenant is
confirmed. The apostle's mind may be manifested by
this argument.
What is done by the new covenant is done by
Christ's sacrifice ;
But the fore-named efiects are done by the new
covenant ;
Therefore they are done by Christ's sacrifice.
Sec. 45. Of God's foretelling future good things.
The word mon^rix-smi, translated said before, is a
compound of a simple verb, spsu, that signifieth to
speak or to say, and a preposition, cr^o, that signifieth
before, and it implieth, being attributed to God in re-
ference to man's good, that God is careful to reveal
his counsel for man's good beforehand. This is
further manifested in this text, by expressing that
which he intended to do in the future sense, thus, I
will make, I tvill turite, I will not remember. This
God did immediately upon man's fall, Gen. iii. 15; and
so hath he continued to do from time to time. Surely
the Lord God will do nothing, but he revealeth his
secrets unto his servants the prophets, Amos iii. 7.
This God doth, to support the faith and hope of
his children in the good things which he intendeth to
them, before they be accomplished. For promises of
future good things are a ground of faith and hope.
This teacheth us to take notice of such promises as
are aforehand foretold, but are not yet accomplished;
and to wait and rest quietly upon the expectation of
them, A prophet thus giveth this advice, ' The
vision is yet for an appointed time, but at the end it
shall speak, and not lie: though it tarry, wait for it;
because it will surely come,' Hab. ii. 3. Yea, we ought
to pray from time to time for the accomplishment there-
of. Daniel, upon knowledge of the time which God had
foretold of the return of the captivity of Judah, earnestly
prayed for the accomplishment thereof, Dan. ix. 3.
Yea, God himself, after he had manifested an absolute
promise, thus saith, • I will yet for this be inquired
of by the house of Israel, to do it for them,' Ezek.
xxxvi. 37. Promises yet to come, and to be waited
and prayed for, are the recalling of the rejected Jews,
Rom. xi. 26; the destruction of antichrist, 2 Thes.
ii. 8; Christ's coming to judgment. Rev. xvi. 15.
Sec. 46. Of God's covenant, the ground of that good
he doth to his church.
This phrase, /xsra to 'irpmonxUat, afer he had said
before, having reference to the covenant of God, giveth
proof that God's covenant is the ground of that good
which he doth to man. Therefore, as that ground of
that good, these and such like phrases are frequent
in Scripture, ' I have remembered my covenant,' saith
the Lord, Exod vi. 5. This is rendered as the reason
of God's bringing his people out of Egvpt. So when
God had a purpose to shew morcy to his people, after
sore judgments inflicted upon them for their heinous
sins, he thus expresseth it, ' Nevertheless, I will re-
member my covenant with thee in the days of thy
youth, and I will establish unto thee an everlasting
covenant,' Ezek xvi. CO. Yea, this is rendered as a
reason of sending Christ into the world, ' to remember
his holy covenant,' Luke i. 72.
1. The new covenant (which is the covenant here
intended), was made with Christ, the head of that
mystical body, to whom the covenant belongeth ; see
Chap. i. 9, Sec. 118. In this respect, what good God
doth to his church, he doth by virtue of that covenant
made with Christ, and so doth it for Christ's sake.
2. Hereby God doth much strengthen the faith of
S20
GOUGE ON HEBREWS.
[Chap. X.
believers, in that he doth all the good that he doth
unto them bv virtue of his covenant. It is thus said
of God's oath, ' Wherein God, willing more abund-
antly to shew unto the heirs of promise the immuta-
bility of his counsel, confirmed it by an oath,' Heb.
vi. 17. Upon the same ground ho binds himself to
the heirs of promise by covenant. See more of God's
iudulgency herein, Chap. vi. 17, Sec. 131.
Of a covenant in general, of the kind of covenant
hero intended, of the covenanter and covenantees,
comprised here under this relative them, but there,
under this phrase, (he house of Israel, of the time in-
timated under this phrase, after those days, of the
eflfect oi jtultiiKj God's laivs into their hearts and writ-
ing them in their minds, which especially concern their
sanctification, and of remcmherincj their sins and ini-
quitiis no more, which concernelh their justification:
of all these, see Chap. viii. 8, Sec. 34, &c. For all
these points are there set down and distinctly bandied.
Sec. 47. Of the meaning o/Heb. x. 18.
Ver. 18. Now, where remission of these is, there is no
more offering for sin.
In this verse is an application of the foresaid testi-
mony to the point in question, concerning the perfection
of Christ's sacrifice; and withal, this verse is a conclu-
sion of the apostle's discourse thereabouts. Our
translators therefore have well turned the particle of
opposition, hi, which ordinarily is translated hut, into
this particle noio, which is a note of application and
conclusion.
Of the word a^iaic, translated remission, see Chap.
ix. 22, Sec. 111. Hereby is meant such a full discharge,
as is implied under the new covenant; no more to be
remembered, no more to be called to account.
This relative to-jtuv, these, hath reference to sins
mentioned ver. 17.
This phrase, cux hi, there is no more, importeth
that there is no need there should be ; there ought
not to be ; God appointeth not any.
By -zpocfopa, offering, he meaneth sacrifice, as this
phrase following, mil d,aafr!a;,for sin, sheweth. The
ofi"ering for sin was a sacrifice slain; for without
shedding of blood is no remission, chap. ix. 22.
This word offering is here used to shew, that as
there was no other sacrifice to be used, so nor any
other ofl'ering of that sacrifice.
Let papists, who say they ofl'er the same sacrifice
that Christ did, answer this.
Sec. 48. Of God's not remembering sin.
The inference of this verse upon the former sheweth,
that God's pardoning sin is a remembering of it no
more. In the former verse, God is brought in thus
speaking, ' Their sins will I remember no more.'
Thereupon the apostle makes this inference, \ihere re-
mission of these is. For God to remit sin, is not to
remember it; and not to remember it, is to remit it.
These are two reciprocal propositions. Therefore
they are thus joined together, ' I will forgive their
inicjuity, and I will remember their sin no more,' Jer.
xxxiii. 34 ; and again, ' I am he that blotteth out thy
transgressions, and will not remember thy sins,' Isa.
xliii. 25.
Not to remember a thing that was once known, and
was in mind and memory, is to forget it. But this
properly is not incident to God, it is an infirmity.
To him all things past and future are as present. What
he once knoweth he always knoweth. His memory is
his very essence, neither can anything that hath once
been in it slip out of it.
Oij. God saith to a wicked people, ' Seeing thou
hast forgotten the law of thy God, I will also forget
thy children.'
Ans. This, as other things appertaining to man, is
attributed to God after the manner of man, for teach-
ing's sake, to shew that such and such things are to
God as forgotten ; he hath no more thought of reveng-
ing them than he that hath clean forgotten a wrong ; or
he will take no more care of such a thing than he that
hath forgotten that ever it belonged to him. God's
not remembering or forgetting a thing is not simply
to be taken of his essential knowledge, but respectively
of his judicial knowledge, to bring the same into
judgment.
They, therefore, who from this or other like phrases
infer that God cannot see sin in justified persons,
come too near to the heresy of anthropomorphists.
See more hereof Chap. iv. 13, Sec. 78.
Sec. 49. Of 710 more offering for sin.
The conclusion of the apostle in this part thereof,
n-here remission of these things is, taketh it for granted,
that there is remission of sins ; it is that which may
be obtained. Hereof see Chap. v. 1, Sec. 8.
The latter part of the verse, which is an inference
upon the former in these words, there is no more offering
for sin, gives us to understand, that remission of sin
is procured by a sacrifice. For this phrase, there is
no more, it implieth that there was an ofl'ering for sin.
The typical sacrifices under the law which were for
sm, import as much. Though they could not of them-
selves take away sin, yet they shewed that there was
a sacrifice that could and would do it. This is in
plain terms expressed thus, ' Christ hath appeared to
put away sin by the sacrifice of himself ; ' and the con-
trary is thus denied, ' Without shedding of blood is no
remission,' Chap. ix. 22, 26. The mention of blood
to obtain redemption. Chap. ix. 12, and to cleanse
from all sin, 1 John i. 7, prove as much.
God's justice and truth require that sin should be
thus taken away. Gen. ii. 17, and iii. 15.
1. This instructeth us,
(1.) In the horrible nature of sin.
(2.) In the admirable respect which God beareth
to man.
Ver. 15-18.]
GOUGE ON HEBREWS.
821
2. This directeth us in seeking pardon to have our
eye upon Christ's sacrifice for sin. Thus shall we
have two strong props to strengthen our faith :
(1.) The freeness of God's grace.
(2.) The satisfaction of his justice.
How God's mercy and Christ's merit may stand
together, see Chap. ii. 9, Sec. 78.
The two main points of the conclusion set down in
this verse are these :
1. The one sacrifice of Christ once offered is suffi-
cient. Hereof see Chap. vii. 27, Sec. 115.
2. Oft offering sacrifices implieth imperfection. If
this sacrifice of Christ were any more to be offered up,
it would imply that sin was not fully discharged thereby.
See ver. 2, Sees. 4, 5. See also Chap. vii. 27, Sec. 112.
Sec. 50. Of the resolution q/ Heb. x. 15-18.
Ver. 15. Whereof the Holy Ghost also is a ivitness
to us : for after that he had said before,
16. This is the covenant that I will maJce ivith them
after those days, saith the Lord ; 1 will put my latos
into their hearts, and in their minds loill I write them ;
17. And their sins and iniquities will I remember
no more.
18. Now, where remission of these is, there is no more
offering for sin.
In these four verses is set down the perfection of
Christ's sacrifice.
Hereof are two parts :
1. A proof of the point, ver. 15-17.
2. The conclusion thereof, ver. 18.
About the proof we may observe,
1. The inference of this upon other proofs ; in this
copulative, also.
2. The substance of the proof. Herein two things
are considerable :
(1.) The author of the proof ; (2.) the matter thereof.
The author is propounded in this title, the Holy
Ghost; and amplified,
1. By his kind of proof. He is a witness.
2. By the persons to whom he bears witness, to us.
The matter of the proof in general setteth down a
covenant, in these words. This is the covenant.
More particularly there are set down four points :
1. The author of the covenant, I icill make, saith
the Lord.
2. The time of making it, set down in a double re-
ference.
(1.) To that which God had said before, after he
had said before.
(2.) To other times, in this phrase, after those days.
3. The persons with whom the covenant was made,
tvith them, namely, the Christian church.
4. The parts of the covenant. These are two :
The first concerneth our sanctification.
The second our justification.
That which concerneth our sanctification consistelh
of two parts.
Vol. II.
1, Patting God's laws into our hearts.
2. Writing them in our minds.
Both these are amplified by the author, which is
God. For he saith in both, I luill.
That which concerneth our justification is the par-
doning of sin ; wherein consider,
1. The distinction of the things pardoned, sins and
iniquities.
2. The manner of pardoning them, remember no
more.
Of the conclusion, ver. 18, there are two parts.
One setteth down the thing proved, and taken for
granted, xchere remission of these is.
The other is a consequence inferred thereupon, there
is 710 more offering for sin.
Sec. 51. Of observations raised out of Heb. x.
16-18.
I. Proof may be added to proof. To former proofs
about the perfection of Christ's sacrifice he here add-
eth another, manifested by this particle, also.
II. The Holy Ghost speaketh in the Scripture. That
which is registered in the Scripture, is said to be wit-
nessed by the Holy Ghost.
III. The Scripture is a divine testimony. In it the
Holy Ghost is a witness.
IV. The Scripture is a testimony to God's people in
all ages. Thus far may this word, to us, be extended.
Of these four doctrines, see Sec. 43.
V. God foretelleth future good things. This is im-
plied under this phrase, after he had said before. Sea
Sec. 45.
VI. God's covenant is the ground of the good he doth
to his people. For after God had said, I will make
this covenant with them, he addeth the good things
that he doth for them. See Sec. 46.
VII. There is a covenant betwixt God and man.
The mention of a covenant in this place intendeth as
much.
VIII. God is the author of the covenemt betwixt him
and man. It is God that saith, / will make with
them.
IX. The full accomplishment of the great things
tinder the law are reserved to the time of the gospel.
That time is intended under this phrase, after those
days.
X. Christians are as precious to God as the Jeivs of
old ivere. This relative, them, hath reference to
Christians ; and it intendeth those who by the pro-
phet are styled * the house of Israel, and the house
of Judah,' Jer. xxxi. 31.
XI. God loould have his people to he distinctly in-
formed in the mystery of his counsel. For this end the
particular branches of the covenant are here distinctly
set down.
XII. God undertakes to do ivhat is requisite in the
neio covenant. Of the general and of every particular
God here saith, / will.
.S22
GOUGE ON HEBREWS.
[Chap. X.
XIII. God's work is an effectual work. He puts in,
he rvrites in.
XIV. Cod's tcork is perfect. He iuforms the mind;
ho reforms the heart. Under these two words the
whole soul of man is comprised.
XV. God sanct'Jidh those whom he juslifieth. This
of putting his laws into men's hearts, and writing
them in their minds, have respect to their panctitica-
tion ; that which followeth to their justification.
XVI. Justification consistcth in the pardon of sin.
So it is here described to be.
X^ II. It is God that pardoneth sin. It is the
Lord tliat saith in reference hereunto, I tvill.
X^ III. ^-1// sorts of sins are pardoned to God's people.
These two words, sins, inigitiiics, comprise under them
all sorts.
XIX God fully pardoneth sin. He remembereth it
no more.
XX. The promises of the new covenant are absolute.
This phrase in all of them, I will, proveth as much.
XXI. God's not remembering of sin is a pardoning
it. See Sec. 48.
XXII. lliere is remission of sin. This is here taken
for prnntcd. See Sec. 48.
XXIII. Remission of sins is procured by a sacrifice.
This is here implied under this phrase, offering for
sin.
XXIV. The one sacrifice of Christ, once offered, is
sufficient. This phrase, TJiere is no more, intends as
much.
XXV. Many sacrifices imply imperfection in that
which is offered. Were they perfect, there would be no
more oflfering.
Sec. 52. Of joining exhortations tvith doctrine.
Ver. 19. Having therefore, brethren, bohhiess to
enter into the holiest by the blood, of Jesus.
Hitherto hath been handled the doctrinal part of
this epistle.
The practical part thereof now followeth.
The fipostle passeth from one to the other by a
pertinent transition, ver. 19-21, as this illative par-
ticle OL/v, therefore, sheweth.
In that transition he layeth down the ground of
that which he mainly intcndeth, namely, that these
Hebrews should remain constant in their holy profes-
sion of Christ.
The first ground is in this verse, which is, boldness
to enter into the most holy place, or free liberty to
enter thereinto.
He bfginneth this practical pnrt with a very mild
insinuation, in this word abO.ifoi, hethrcn, which may
have reference to the same stock, whereof he and they
were, for he also was an Hebrew, Philip, iii. 5. In
tl)is respect he slylcth them brethren. Acts xiii. 2G,
Horn. ix. 3. Yet questionless he useth this title here
in a more excellent and transcendent relation ; even
in regard of that spiritual kindred of all the members
of Christ. Thus be ordinarily applieth this title even
to the Gentiles, in the epistles which he wrote to them.
In this sense it implietli both a mutual communion
and also a mutual affection. Hereof see more, Chap,
iii. 1, Sec. 3.
The using of this title in the beginning of his ex-
hortation, manifesteth the apostle's desire to insinuate
himself even into their souls, that his exhortations
might be the better regarded. Hereof see Chap. vi.
9, Sec. 54.
This phrase, tp/oirfj rra'^'ir^ffiav, having boldness, is a
fu ther branch of insinuation. It is as if he had said.
This which is here declared, is to move you to make
the right use thereof; so as practice is the end of
knowledge. Christ oft joineth them together ; as
where he saith, ' Whosoever heareth those sayings of
mine, and doth them,' &c., Mat. vii. 24. And again, ' If
you know these things, happy are ye if ye do them,'
John xiii. 17. The former without the latter is not only
in vain, James i. 23, but also damageable. Hereof
see more in The Saint's Sacrifice, on Ps. cxvi. 9,
Sec. 59.
This affordeth a good direction both to minister and
people.
1. It teacheth ministers how to handle the word,
even so as the v.hole man may be edified : the under-
standing being enlightened, the will encouraged, the
heart inflamed, the conscience comforted, the affec-
tions well ordered. They who are wholly in doctrine,
may lift mhi on high, and shew the kingdom of God,
and the glory thereof, as the devil did the kingdoms
of the world to Christ, Mat. iv. 8 ; or rather, as Moses
in mount Nebo saw all the land of Canaan, Deut.
xxxiv. 1, but entered not thereinto. So many men
by doctrines see much of heaven, but partake of no
part thereof. Again, they who are only in persua-
sions may bring people to follow them, but as Eiisha
brought the Syrians into the city of their enemy,
2 Ivings vi. 19 ; or as they who, going without the
ark, were destroyed by their enemies, Num. xiv.
44, 45.
The former kind of ministry may keep men from
errors ; but suffer them to lie in their secret cor-
ruptions.
The latter may make them devout, but erroneously
or superstitiously.
2. This practice of the apostle teacheth people how
to hear and read the word profitably ; namely, by ap-
plying it, putting it into practice. People herein may
go beyond ministers ; for ' no man knoweth the things
of a man, save the spirit of man which is in him,'
1 Cor. ii. 11. I will therefore conclude this point
with that ordinary benediction which Christ hath
taught us : ' Blessed are they that hear the word of
God, and keep it,' Luke xi. 28.
Sec. 63. Of entering into heaven by the blood of Jestts.
That whereunto the apostle here exhorteth is, to
Ver. 20, 21.]
GOUGE ON HEBREWS.
823
use that privilege which God bestoweth on us, namely,
to go boldly to the throne of grace, having boldness,
'xaporjglav, saith he, that is, seeing God doth vouchsafe
unto us this liberty ; so as Christians may and ought
to use that liberty which God doth afford unto them.
Of this phrase, and of this point, see Chap. iv. 16,
Sec. 93.
The thing whereunto Christians have a liberty is,
to enter into the holiest. This phrase, to enter into, is
the exposition of a Greek noun, tiaodog, which signi-
fieth entrance or enterinr/, and so is translated, 1 Thes.
i. 9, and ii. 1, and 2 Peter i. 11. It is a compound
word. The simple noun ddog, via, signifieth a ivay.
Mat. iii. 3. The preposition ilg, in, into. A way
into a place is an entrance into it. It presupposeth
that that way which was shut against sinners is opened
to believers, so as they may enter into it.
That place is here styled tujv ayioyj, the holiest. The
Greek word signifieth holy, but being of the plural
number, and applied to a place, it is used to set out
the most holiest place in the temple, and here it is put
for that truth which was typified thereby, even heaven
itself. See more hereof, Chap. viii. 2, Sec. 4, and
Chap. ix. 12, Sec. 59.
The entrance into heaven, here spoken of, is spi-
ritual, having reference to our souls' desire in prayer;
yea, and to our praising of God, and other like spi-
ritual duties, wherein we have to do with God.
It is here taken for granted, that heaven is opened
unto us, and that we on earth may have communion
with Grod in heaven. See Chap. iv. 14, Sees. 84,
85.
This last phrase, Iv rcC aiiMan, hy the blood of Jesus,
sheweth the means or mei-itorious cause whereby
heaven is opened, and an entrance thereunto made for
us, so as we may with boldness enter into it. That
means or cause is the blood of Jesus.
By blood is meant the sacrifice of Christ ; for when
he was oflfered up, his blood was shed. This was typi-
fied. Lev. xvi. 14. It is expressly said, that Christ
' by his own blood once entered into the holiest place,'
Heb. ix. 12. Thereby he opened heaven for us, which
was shut against us for our sins. Now there was no
way to taVa away sin but the death of Christ. Thereby
sin is fully taken away ; in which respect it is said,
that Christ appeared to put away sin by the sacrifice
of himself, Chap. ix. 26, Sec. 131.
Of the title 'ijjtroD, Jesus, see Chap. ii. 9, Sec. 73.
It is fitly used, because he speaks of him as he is a
Saviour.
Here are four different privileges of Christians
from those which Jews had :
1. Their sanctum sanctorum, or most holy place,
was earthly, ours heavenly.
2. Into theirs, common people entered not, but only
their high priest. Into ours, all believers may enter.
3. Their priest went into theirs but once a year.
We may enter into ours continually.
4. Their priest entered in with the blood of beasts ;
but we with the blood of the Son of God.
Sec. 54. Of the way to heaven.
Ver. 20. By a new and living iuay, ivhich he hath
consecrated for us, through the veil, that is to say, his
flesh :
21. And having an high priest over the house of
God.
In the first of these two verses, which is the 20th,
a second ground of constancy in our profession is laid
down. This is the icay that is made for us to enter
into heaven. Of the derivation of the word obhg,
translated icay, see Chap. iii. 10, Sec. 110.
It is in Scripture taken properly or metaphorically.
A way, properly taken, is that space wherein and
whereby one passeth from place to place, so as there
are two terms or extremes, and a mean or middle to
be considered therein. The one extreme is the place
whence they go, the other whither they go. The
mean or middle is all that space which is betwixt these
extremes.
In a general acception of this word, all creatures
have their way ; fowls in the air, fishes in the sea,
men and beasts on earth, Prov. xxx. 19.
Because on earth there be many things which
hinder the passage of creatures, there use to be
spaces of ground beaten out and fenced from place to
place, and these most properly we call ways.
Metaphorically, all the courses that are taken for
effecting of a thing are called ways.
Thus, the courses of God himself, his ordering and
disposing matters, are called his ways, Ps. cxlv. 17,
as ' all his ways are judgment,' Deut. xxxii. 4 ; 'the
Lord is righteous in all his ways ;' his * ways are un-
searchable,' Rom. xi. 33.
The courses of men are also called ways, Isa. Iv. 8.
Ezek. xviii. 25.
According to the condition of men's courses, so are
their ways good or evil, 1 Kings viii. 39, Ps. i. 6.
As courses undertaken, so means for accomplishing
them, or for attaining to the end that we aim at, are
styled ways. Thus the word of God and his com-
mandments are said to be his ways, yea, Christ him-
self is styled a way. Thus, in this place, by a way is
meant that means that is prepared and prescribed for
entering into that holy place which is mentioned in
the former vei'se ; so as,
There is a way wherein and whereby we may have
access to heaven. Hereupon saith the prophet, ' This
is the way,' Isa. xxx. 21. To this way these epithets
are attributed : * the way of peace,' Luke i. 79 ; ' the
way of life,' Prov. x. 17 ; ' the way of salvation,' Acts
xvi. 17 ; ' the way that leadeth unto life,' Mat. vii. 14.
This latter phrase sheweth the meaning of the other.
God hath afforded unto us such a way, to testify his
will and desire of bringing ns to life, Ezek. xxxiii. 11.
For this end the Lord of life sent a harbinger before
324
GOUGE ON HEBREWS.
[Chap. X.
him, who thus cried, 'Prepare ye the way of the
Lord, make his paths straight,' Sec, Luke iii. 4-G.
Tliis instructelh us in sundry duties, which this ver}'
metaphor pointeth out.
1. Inquire after this way : ' This is the good way,'
Jer. vi. 10. He that hath a desire to come to the
place whither he is going, if he know not the way,
will at every want, where any cause or doubt is, ask
which is the way to such a place. Because know-
ledge of the right way is necessary, there are in sundry
vast heaths waymarks to direct travellers unto such
and such towns, cities, or countries ; otherwise men
might ride hard, and travel much, and be no whit the
nearer, but rather further otl" from the place whither
they intend to go. Now none of us of ourselves know
the way to heaven ; there are so many bye broad
paths, and we so prone to wander in them, as the way
to heaven may be soon lost. Mat. vii. 14. Therefore,
for our better guiding in the right way, the Lord hath
given unto us his word, and ministers to instruct us in
the right way, and on this ground saith, ' to the law
and to the testimony,' Isa. viii. 20.
2. The way being shewed, ' walk in it,' Isa.
XXX. 21. The former without this is altogether vain.
What booteth it to ask the way, if, when it is told us,
we wilfully go the contrary way.
Obstinacy is hereby added, which much aggravateth
the sin, Luke xii. 47. No one thing is in the Scrip-
ture more pressed than walking in the right way.
They are pronounced blessed who walk in the right
way, Ps. cxxviii. 1 ; and they denounced cursed who
err from the same, Ps. cxix. 21.
3. In thy walking keep straight on, 'turn not to
the right hand or to the left,' Deut. v. 32. That
phrase is frequent in Scripture, and implieth that
there are divers turnings, divers by-paths, and those
open, broad, and beaten : some on the right hand, of
error, superstition, and schism ; others on the left
hand, of profaneness, and all manner of licentiousness.
They all lead to destruction. It behoveth us, there-
fore, carefully to hold on in the right way till we come
to the end thereof.
4. In this resolution go well prepared. The way
to life is rough and hard ; there are many stumbling-
blocks therein, we must therefore be ' well shod with
the preparation of the gospel of peace,' Eph. vi. 15.
Yea, there be many thieves and robbers, such as are
described, Eph. vi. 12 ; therefore put on the whole
armour of God, Eph. vi. 17. A wise traveller will
not go without his sword. It emboldencth thieves to
set upon a traveller tbat hath no weapon. Much
more doth the want of spiritual furniture embolden
our spiritual enemies.
How justly may they be charged with egregious
folly who,
1. Being ignorant of the way, care not learn it.
2. Are so wilful as they will not come into the right
way though it be shewed them.
8. Having entered into the right way, repent their
good beginning, and wittingly wander in by-paths.
4. Being over- bold, do make themselves a prey to
their spiritual enemies.
Sec. 55. Of Christ consecrating the way to heaven.
The aforesaid way is described, first, by the manner
of preparing it, in this word consecrated.
This is that word which was used. Chap. ix. 18, Sec.
98, and translated iledicaled. The diiierence betwixt
them is that that was of the passive voice, eyxtxai-
v/drai ; this of the active, evizuiviffs.
This way is here said to be consecrated, ri,u,Tv, for
us, that is, fitted and prepared for our use, so as we
may now boldly walk in it, and make use of it, as the
Jews might boldly use their houses, their grounds,
and other things after they were once consecrated.
Christ did not consecrate the way for himself; that
needed not ; but for us sinners.
The consecration here intended was by the blood of
Jesus, as things under the law were consecrated by
the blood of beasts.
This phrase, consecrated for us, in reference to the
foresaid way, giveth us to understand that Christ hath
made the way to heaven fit for us. He hath prepared
it ; he hath so ordered all things that we may now
freely walk in that way.
In the former verse it was implied that heaven was
opened for us. Here Christ is set forth to be the
ladder, which, being set on earth, reached to heaven.
Gen. xxviii. 12 ; for Christ, as man, was set upon the
earth; as God, he reached to heaven. Hereunto
allusion is made by Christ himself, John i. 51. In
this respect Christ is styled ' the way, the truth, and
the life,' John xiv. 16, that is, the only true way that
leadeth unto life. And in this respect also he is
styled a door, John x. 7, as he is the means of our
entering into heaven.
Christ hath consecrated the way as aforesaid in re-
gard of his three offices. For,
1. As a priest he hath truly consecrated and dedi-
cated it, and that by his own blood, as by the blood
of sacrifices things were consecrated and dedicated
under the law.
Christ by his blood hath taken away our sins,
1 John i. 7, which made the way to heaven impass-
able. Thus also hath he consecrated us, and thereby
made us fit to go on in that way.
2. As a prophet, he hath revealed and made known
this way to us. This he did while he was on earth by
himself; and since his taking into heaven, he hath
done it by all sorts of true ministers, extraordinary
and ordinary, Eph. iv. 11.
3. As a king, he causeth the way to be laid out,
fenced, and made common for all his people ; so as it
may well be styled via regia, the king's highway.
2. He sendeth his servants to make that way plain,
Isa. xl. 4.
Ver. 20, 21.]
GOUGE ON HEBREWS.
82/
3. He hath appointed watchmen to keep this way
safe, and to conduct his people through it. These
watchmen are magistrates and ministers.
4. As a guide he hath gone before us, and in this
respect is styled d^x^yhg, ' the prince' of life, or chief
guide. Acts iii. 15, and ' captain' of salvation, Heb.
ii. 10.
This is a forcible motive to stir us up to enter into
this way, and never to wander out of the same ; but
to hold on therein till we come to the end thereof.
Thus it will never repent the Lord Jesus that he hath
consecrated it for us.
Sec. 56. Of the new way.
The way which Christ hath consecrated is here
styled ir^uafarog, new.
The Greek word thus translated is very emphatical.
It is here only used in the New Testament. It is a
compound. The simple verb, paw, occido, whence it
is compounded, signifieth to slay ; and this word, ■tt^os-
<parov, properly setteth out a thing new slain. ^ Hence
some take it to be (xaT-a;^;^?;?/^) an abusive speech.
To such I answer,
1. That word which seems to have a strange deriva-
tion, may, by common use, be as the most proper words.
2. The word here is the more fit, because the uaij
whereunto it is applied is, by the death of Christ,
opened unto us ; or rather, Christ put to death is this
way.
3. The apostle hath not so much reference to the
notation of the word, as to the matter that it setteth
forth ; not so much to this title way, as to him who
is this way.
4. Other Greek authors do use this word of things
spoken or done, newly or lately. There is an adverb,
rr^ocKparaig, of the same composition, that is translated
lately, Acts xviii. 2.
Quest. Was there ever any other way for attaining
unto heaven than this ?
Ans. No ; for Christ was a * Lamb slain from the
foundation of the world,' Rev. xiii. 8 ; and he is * the
same yesterday, to-day, and for ever,' Heb. xiii. 8.
Quest. Why then is it called new ?
Am. It is not simply so called, but in sundry par-
ticular respects ; as,
1. In regard of the clear manifestation |[ thereof, Jer.
xxxi. 31.
2. In opposition to the old way of the law which is
abrogated, Heb. viii. 13.
3. In reference to the latter times, Isa. ii. 2.
4. In respect of the perpetual vigour thereof, Heb.
viii. 8.
We may from this particular instance infer, that the
things prepared for the church under the gospel are
new. Hereof see more, Chap. viii. 8, Sec. 35.
Sec. 57. Of the living way.
There is another epithet added unto the foresaid
way, namely, ^Jcav, living. The Greek word here used
by the apostle is the same that was used. Chap. iv. 12,
Sec. 70, and translated quick. This word hath rela-
tion rather to the matter, which is Christ himself, than
to the word way. This epithet is here used in these
and other like respects :
1. In opposition to the old way of the law, which
is not able to give life. It is therefore called * the
ministration of death,' 2 Cor. iii. 7 i yea, it is abro-
gated, perished, and dead.
2. In relation to Christ's resurrection, who, though
he were put to death, yet was he raised again, and ever
lives, Rom. vi. 9.
In this respect this epithet is fitly added to the for-
mer, VDoafarog, which properly signifieth one newly
slain.
3. In regard of the end of the way, which is life ;
for Christ is ' the way, the truth, and the life,' John xiv.
6. For this end was this way consecrated, as before.
4. In reference to the efi'ect of it. It puts life into
us and quickens us, John xi. 25, Gal. ii. 20.
5. By a kind of excellency and property. All other
ways are ways of death. This is the sure and only
way of life. Therefore Christ saith of himself, ' I am
the way and the life,' namely, that way that bringeth
to life ; and not only so, but he also inserteth this
word, ' the truth,' whereby he implieth that in deed
and in truth he is so, and that there is none so but he,
John xiv. 6.
This then giveth proof that by the way which Christ
hath consecrated, life is obtained. It is a ' living way.'
In it and by it we have a spiritual life here, and shall
attain to eternal life hereafter; as here it is called
' the living way,' so also ' the path of life,' Ps. xvi. 11 ;
and ' the way of life,' Prov. x. 17 ; and ' the way of
salvation,' Acts xvi. 17.
As Christ raised himself, so will he also all that
trust in him. ' As the Father hath life in himself, so
hath he given to the Son to have life in himself.' He
hath life in himself originally, and also communica-
tively ; for ' he quickeneth whom he will,' John v. 21,
26. This is a further incitation to enter into this way,
to hold close thereto, and to continue therein, because
life is the end thereof. If the kind of life, either spiri-
tual here in this world, or external in the world to come,
be duly weighed, we shall find it a great point of wis-
dom both to enter into, and also to continue therein.
It doth not only shew life, but it quickens us, and puts
life into us, so as therein we attain to eternal life.
From that which hath been noted about this way,
that there is a distinct way, that it is a way conse-
crated, that it is a new and living way, we may well
infer that there is no other way to be saved in. It is
a pestilent opinion to conceit that a man may be saved
in any religion. This of old was censured as an heresy.
It was in particular one of the heresies of that ancient
heretic Apelles.^
' Euseb. Hist., lib. v. cap. 13.
326
GOUGE ON HEBREWS.
[Chap. X.
The fore-named duties of inquiring after the way,
walking in the wa}', keeping straight on therein, without
turning one way or other from it, and well preparing
ourselves to go on therein against all enemies, are all
in vain, if every way he a living way, and if in any other
way we may attain unto life. Confessors and martyrs
were all fools in leaving their countr}', losing their goods,
and giving their lives for religion's sake, if it were true
that a man might bo saved in any religion. Were that
true, what need would there be of God's word, that
holds us close to one way ? This way is the only liv-
ing way ; away therefore w ilh all other ways.
Sec. 58. Of the veil, uhat it sets forth.
The means whereby, in this way, we may come to
the most holy place, which is heaven, is here styled
y.aramrdt'ij.a, velum, the veil : ' through the veil.' In
this metaphor the apostle ailiideth to the divisions of
the tabernacle, which were by veil?. By a veil the
most holy place was divided from the holy place, and
to that veil the apostle hath here especial reference.
Of that veil, see Chap. vi. 19, Sec. 155, and Chap. ix.
8, Sec. IG.
That veil is distinctly described, Exod. xxvi. 31-33.
If the matter whereof it was made, the curious work-
manship thereof, the pillars and hooks whereon it
hung, be duly weighed, we shall find it to be a pre-
cious and fair ornament. Well, consider the other
parts of the tabernacle, yea, and of the temple, and
the types that were in them, and they will appear to
be very glorious : never was there any external thing
like them.
This was not in regard of any delight that God
simply took in the external things. ' Hath God eyes
of flesh ; or seeth he as man seeth ?' Job x. 4. ' Man
looketh on the outward appearance,' 1 Sam. xvi. 7.
So doth not God. God ordained them in general, be-
cause man hath an high esteem of such things, and
delighttth in them.
IMore particularly, God appointed such precious and
glorious types as were under the law,
1. To try if men would willingly part with their
precious things for his service, as the people in the
wilderness did upon making the tabernacle, Exod.
xxxvi. 5 ; and in David's time towards the temple, and
the things appertaining thereunto, 1 Chron. xxix. G7,
&c.
2. That thereby the excellency of the truth might
bo more lively typified. The world afl'ords not any-
thing that could to the life, and to the full, set out
the truths of the tjpes ; therefore choice was made of
the choicest tilings that the world had, as silks, silver,
gold, pearls, and precious stones.
Herein appears the wisdom of God, who deals with
people according to their state and condition. When
the church was in the childhood thereof, and when it
needed external types, the Lord made choice of the
fittest and fairest. Thus deal men with their chil-
dren. But after the truth was exhibited, because
such external things would obscure it, he clean re-
moved them, and setteth out those truths in a more
spiritual manner.
That the apostle's mind in this metaphor of the
veil might be the better discerned, he explains himself
in this phrase, rovriffri, that is to say, whereby he
shcweth that types are to be explained. So are other
metaphors, parables, and obscure words or sentences.
Hereof see more Chap. vii. 2, Sec. 19.
More particularly by this phrase is declared that
legal types had their evangelical truths. Hereof see
more. Chap. viii. 5, Sec. 13.
The particular truth typified by the foresaid veil is
here said to be rr.s ou^Ag airou, the flesh of Christ.
Flesh is here synecdochically put for the whole body
of Christ, yea, for the whole human nature of Christ.
For Christ, by assuming his human nature to the
unity of his divine nature, became a fit mediator be-
twixt God and man ; otherwise men could have no
access to God, or entrance into heaven. How fitly
the type of a veil setteth forth the flesh of Christ, hath
been shewed, Chap. ix. 3, Sees. 16, 17.
By the foresaid type of a veil, we may learn how
to reap benefit by Christ's incarnation ; namely,
1. By beholding the glory of God and of his attri-
butes ; even of his wisdom, power, truth, justice, and
mere}', in Christ incarnate.
2. By resting on Christ made man for entering into
heaven, and there enjoying everlasting communion
with Christ himself, and with his and our Father.
Sec. 59. Of the guide to hri)ig us to God.
Ver. 21. Aud having on high priest over the house of
God.
A third ground to help us in approaching unto God
is here laid down, which is a guide to bring us unto
him.
The copulative particle y.a!, and, sheweth that this
is a link of the former chain, and tendeth to the same
purpose that the former verses did.
The next word, having, is not in the Greek, but
fitly supplied to make the sentence perfect. It is as
the principal verb, aud fetched from the beginning of
the 19th verse. Though the Greek cxprcsseth it not,
yet they understand it ; for the learned languages do
oft understand the principal verb in many sentences,
though they do not express it.
By /sfsa, the j^riest, is meant the Lord Jesus Christ,
who is the only true priest of the new testament, as
hath been proved Chap. ii. 17, Sec. 172.
The word /Asyav, translated high, in Greek properly
signilieth great. In what sense Christ is called an
high priest and a great priest, is shewed, Chap. ii. 17,
Sec. 173.
To shew for whom in special Christ is an high
priest, it is here added, over the house of God. By oho;
roO QioZ, the Iwuse of God, is meant the church of God,
Ver. 20, 21.]
GOUGE ON HEBREWS.
327
as hath been demonstrated, Chap. iii. 6, Sees. 58, 59.
This preposition, bt:i, over, implieth a dominion or
jurisdiction. And that Christ is a Lord over the
church, hath also been proved, Chap. iii. 6, Sees.
56, 57.
This description of Christ is here purposely set
down, as a motive to stir us up to approach to the
throne of grace.
This duty, therefore, is inferred in the next verse
upon this description.
The motive is very forcible ; for,
1. A priest is for men in things appertaining unto
God.
2. A great priest is above other priests, and able
to do \?hat may be expected from a priest ; yea, more
than from any other priest.
3. Saints being of the house of God, the foresaid
priests will do most for them.
4. He will the rather do for them, because he is
the Lord of that house. He is over them.
Good grounds these are to move us to draw near,
as followeth in the next verse.
Sec. 60. Of the resolution of Heb. Chap. x. 19-
21.
Ver. 19. Havinij, therefore, hrethren, boldness to
enter into the holiest hy the blood of Jesus,
20. By a new and living way lohich he hath con-
secrated for us, through the veil, that is to say, his
flesh :
21. And having an high priest over the house of
God ; let us draw near, &c.
In these three verses there is a transition from the
doctrinal part of this epistle to the practical part
thereof.
Here observe,
1. The inference of it upon that which went before,
therefore.
2. The substance thereof.
About the substance is noted,
1. The manner of propounding it, by a mild in-
sinuation, manifested two ways :
(1.) By this title of love, brethren.
(2.) By intimating the end, in this phrase, having
boldness.
2. The matter whereof it consisted. This is in
general a recapitulation of those principal points
which he had before delivered, and were of force to
enforce the exhortations following.
The principal points are three :
1. Liberty to enter, ver. 19.
2. A way prepared, ver. 20.
3. A guide to direct us in that way, ver. 21.
In setting down the first is declared, '
1. The kind of liberty, in this word boldness.
2. The end of it, to enter, amplified by the place
wherein to they enter.
3. The means whereby they have this liberty, blood,
amplified by the author whose blood it is, Jesus.
By the blood of Jesus.
In setting down the second, the way is described,
1. By two epithets, new and living.
2. By the preparation thereof, in this word con-
secrated. This is amplified,
(1.) By the author that hath done it, namely, Jesus.
(2.) The persons for whom, /or us.
(3.) The means through which. This is,
[l.J Propounded in a type, through the veil.
[2.] Expounded. This is.
First, Generally hinted in this phrase, that is to say.
Secondly, Expressed in this, his flesh.
3. In setting down the guide, he is described,
1. By his function, priest. This is amplified by
the excellency of that function, high priest, or great
priest.
2. By his dominion. This is,
(1.) Implied, in this word over.
(2.) Amplified by the persons over whom he is,
the house of God.
Sec. 61. Of observations raised out of Heb. x.
19-21.
I. Privileges must make men walk worthy of them.
This is the intendment of this particle of inference.
therefore.
II. Ministers and people are all as brethren. This
title brethren declares as much.
III. Ministers must seek to insinuate themselves into
the hearts of their hearers. By the title brethren, and
by declaring unto them their privileges, in this word
having, the apostle doth so.
IV. Believers have liberty boldly to approach to God.
The word translated boldness, in reference to that which
follows, intends as much.
V. Beaven was typified by the most holy place in the
tabernacle ; for heaven is here called the holiest.
VI. Believers have access to heaven. They may
enter into it.
VII. The means of purchasing access to God is blood.
"We have boldness to enter through blood.
VIII. The blood ivhereby that privilege is obtained is
the blood of Jesus. So much is here plainly expressed.
IX. There is a way for saints to enter into heaven.
This is the intendment of the way here mentioned,
X. That way is consecrated. So much is here ex-
pressed.
XL The ivay is consecrated for lis Christians. Such
are they who are comprised under this phrase for
us.
XII. The way to heaven is a neiu way.
XIII. The way to heaven is a living loay. These
two last doctrines are expressly set down.
XIV. Legal types set out spiritual truths. This is
here exemplified under the type of a veil.
XV. Types are to be applied to their truths. This
general phrase, that is to say, intends as much.
.328
GOUGE ON HEBREWS.
[Chap. X.
XYI. Clin'nt'x flesh was typified hythe veil, entering
into the most holy place.
X^'II. Christ is a true priest. He is here called a
priest.
XVIII. Christ is a great priest. So bo is also
Btyled.
XIX. Christ hath a dominion. He is orxr.
XX. Christ's special dominion is over the house of
God. The church is God's house that is here in-
tended.
XXI. By Christ a priest and Lord toe have access to
God. This is gathered from the immediate inference
of drawing near, ver. 22, upon this description of Christ
in this versBj
Sec. G2. Of drawing near to God.
Yer. 22. Let ns draw near with a true heart, in full
assurance of faith, having our hearts sprinkled from an
evil conscience, and our bodies washed xvith pure irater.
Here beginneth the practical part of this epistle. It
consisteth of sundry exhortations.
The first is in regard of ourselves, which is in gene-
ral to seek what we want. This is thus expressed,
let us draiv near. Though it be not here expressed to
whom we should draw near, yet it is implied in this
phrase, ver. 19, ' To enter into the holiest,' namely,
to him that dwelleth in the most holy place. So much
also is intended in this phrase, ' Let us come boldly
to the throne of grace,' chap. iv. 16, that is, to him
that sitteth on that throne. Yet more plainly is it ex-
pressed to be God, in this phrase, ' come unto God,'
chap. vii. 25, and in this, ' he that comethunto God,'
chap. xi. 6. The Greek word is the very same that
was used, chap. iv. 16, Sec. 92. It is made the
means of partaking of salvation by Christ, and an
evidence thereof. See Chap. vii. 25, Sec. 104. Of
Betting down the exhortaticm in the plural number and
first person, see Chap. ii. 1, Sec. 4.
This exhortation sheweth that the privilege of ap-
proaching to God must be used by them for whom
it is procured. In the former verses it was shewed
that this privilege was procured. See ver. 19, Sec, 53.
Here he exhorteth to use it.
To fitir us up the more carefully to use it, we have,
1. Christ's invitation, thus expressed, 'Come unto
me,' Milt. xi. 28.
To refuse so gracious an invitation is a point of re-
bellion and folly.
2. God's propensity to reach out to them that come
unto him the sceptre of his grace and favour. Aha-
suerus was not so gracious in this kind to Esther,
Esth. V. 2, as God is to believers. It is noted of
one of the emperors of Rome,' that he never dismissed
any that came to him for favour with a sorrowful mind.
3. Thore is a promise made to such to be accepted
and satisfied, John vii. 37.
' Vespasianus nuniinam a se tristem dimisit.
4. They may have assurance of sufficient grace,
chap. iv. 16.
5. Their drawing near to God is an evidence of
God's drawing them, John vi. 44, 45.
6. Salvation is restrained to those that come to
God, chap. vii. 25.
On these and other like grounds we may, we must,
draw near to God in all our needs, on all warrantable
occasions.
Sec. 68. Of drawing near with the heart.
There are sundry requisites here set down by the
apostle concerning the manner of our drawing near.
The first is, that it be //.sr' aX>J()/^^5s xa^oiag, with a
true heart.
Of the heart, and the divers acceptions thereof, see
Chap. iii. 8, Sec. 79.
Here it is put for the innermost part of man, even
for the whole soul ; yet the body is not excluded, for
we must ' glorify God in our body ' as well as ' in our
spirit,' 1 Cor. vii. 20 ; but it is that which must
principally be done. Without the heart there can be
no drawing near to God. It is not sufficient to draw
near in body, nor with lips and tongue, unless it be
with heart also : ' Give me thine heart,' saith the
Lord, Prov. xxiii. 26 : ' Whatsoever you do, do it
heartily.' or, sx -vj/yj/^j, * from the soul,' Col. iii. 23.
This is God's desire, Deut. v. 29.
The heart is as a queen that hath the command over
all the other parts. It is a spring, and as God's
secret close. Hereof see more. Chap. iii. 12, Sec. 126.
Hereby is discovered the folly of superstitious per-
sons, and of mere civil men.
Superstitious persons place all their piety in external
duties.
They seem to draw near to God, but not with the
heart.
Of these there are two sorts :
1. Such as perform duties which God hath enjoined,
but formally, and with the outward man only, as the
Jews, Isa. i. 11, Sec.
2. Such as worship God by human inventions,
Mat. XV. 9. Both these are abomination to the Lord,
who doth as little regard external ordinances insti-
tuted by himself, perfoi'med without the heart, as he
doth human inventions, Isa. Ixvi. 3. The pharisees,
against whom Christ denounced many woes, failed in
both these. So do papists in and by their Latin ser-
vice ; and formal protestants, who are like those that
came and sat before the prophet, Ezek. xxxiii. 31.
Mere civil men arc such as suppose all religion to
consist in the external duties of the second table. If
they be just in their dealing, true in their words,
bountiful in their works, they think that they have
done all that is required ; yet the very heathen have
herein gone beyond many of them. What reward can
such look for of God ? Even pubhcans may do the
same, Mat. v. 45, 46.
Ver. 22.]
GOUGE ON HEBREWS.
329
Sec. 64. OJ a true heart.
To the heart before mentioned the apostle here
addeth this epithet true,^ and that to meet with the de-
ceit of hypocrites, who pretend that in heart they draw
near, when in truth their heart is fast set upon pride,
covetousness, and other corruptions. Such are thej^
who are stj'led hypocrites in heart, Job xxxvi, 1 3.
These are said to have a ' heart and a heart.' We
translate it a ' double heart,' Ps. xii. 2. One is the
pretence of a good heart, the other is a plain evil
heart. It is therefore said of those who did pretend no
more than what they did intend, that ' they were not of
a double heart,' ^?1 3?. David therefore setteth forth
a true heart under this phrase, n?"?3, ' the whole
heart.' Such a heart must be presented to G-od, as
is evident by sundry other epithets tending to the same
purpose, and attributed to the heart, as a ' pure
heart,' Ps. xxiv. 4 ; a ' clean heart,' Ps. Ixxiii. 1 ; a
' sound heart,' Prov. xiv. 80 ; a ' faithful heart,' Neh.
ix. 8 ; an ' honest good heart,' Luke viii. 15 ; ' up-
right in heart,' Ps. vii. 10 ; ' a perfect heart,' Isa.
xxxviii. 3 ; yea, like epithets in the abstract are attri-
buted to the heart, as ' uprightness in heart,' 1 Kings
iii. 6 ; * singleness of heart,' Acts ii. 46.
God is a searcher of the heart. Acts i. 24, Jer. xvii.
9. Great reason therefore that we draw near unto
him with a true heart. See more hereof Chap. iii.
12, Sec. 26.
This manifesteth the folly of hypocrites, whose
intents are different, according to their different dis-
position.
1. Some aim at the praises of men, Mat. vi. 2.
These are vainglorious hypocrites.
2. Others aim at profit. Mat. xxiii. 14. These are
covetous hypocrites.
8. Others at mischief, Jer. xli. 6. These are
malicious hypocrites.
Their sin is the greater in these and other like re-
spects.
1. They prefer man to God ; for if they did bear
such respect to God as they do to man, they would
labour to approve themselves to God, which cannot
be without a true heart, Ps. 11. 6.
2. They delude and deceive men ; they make them
judge amiss. Men cannot brook to be mocked ; if
therefore they knew the hypocrisy, they would detest
the hypocrite.
8. They carry about them an accuser, a witness,
and a judge. This is their conscience, which oft
proves very terrible.
Thus are they adversaries to God, to men, and to
their own souls. When hypocrites and profane per-
sons shall meet together in hell (for hell is their por-
tion. Mat. xxiv. 51), profane persons will insult over
them, and say. Where is the fruit of your drawing
' Of trying truth of heart, see The Whole Armour of God,
treat, ii. part iii.; of truth, on Eph. vi. 14, sec. 6.
near to God ? Of keeping the heart, see Chap. iii.
12, Sec. 126.
Sec. 65. Of drawing near in full assurance oJ faith.
A second virtue prescribed for a right manner of
drawing near to God is fiith, which is here amplified
by an especial property thereof, assurance.
Of faith in general, of the several kinds thereof, of
the means of working, increasing, and strengthening
it, and of other points thereabouts, see The Whole
Armour of God, treat, ii. part vi. on Eph. vi. 16 ;
of faith, sec. 11, &c. "-ZZ^
This text sheweth that faith is an especial means to
make us fit to appear before God. ' He that cometh
to God must believe,' Heb, xi. 6. Hereof see more
in The Church's Conquest, on Exod xvii. 11, Sec. 43.
There is no grace wherein and whereby God is
more honoured than by faith. Hereof see more in
The Whole Armour of God, on Eph. vi. 16, Sec. 7.
Great also is that good which faith bringeth unto
man. See Ibid., Sec. 8.
Besides, faith of all graces doth most strip a man
of self-conceit ; for ' boasting is excluded by the law
of faith,' Rom. iii. 27. Faith is as an hand stretched
out to receive what a man knows he hath not of him-
self, yea, it is stretched out as far as God himself.
Hereby the believer giveth evidence,
1. That he needeth such and such blessings.
2. That they are not to be had in himself,
3. That they cannot be received from any creature ;
if they were, he would not reach out his hand so far
beyond all creatures. Faith therefore so drives a man
from himself, and from other creatures, as it maketh
him rest wholly and only upon God. This teacheth
us how to make our appearing before God acceptable
to him, and withal how to make our prayers powerful _
and prevalent with him, namely, by faith. Faith
resteth on Christ for acceptance with God, and faith
is to prayer as fire to powder. See hereof 2'he
Church's Conquest, on Exod. xvii. 11, Sec. 43. There
also are directions given for exercising faith in prayer.
The apostle amplifieth this gift of faith by this pro-
perty thereof, TrXjjeoi^^oo/a,' full assurance. In this
assurance consisteth the excellency of faith. Such a
faith had Paul, Piom. viii. 38 ; and Abraham, Rom.
iv. 21; and Job, xix. 25 ; and the disciples of Christ,
John vi. 69 ; yea, and all sound Christians, 1 John
iv. 16.
Ohj. These had an extraordinary spirit.
Ans. The apostle indefinitely saith of all sound
Christians, ' We have the same spirit of faith,' 2 Cor.
iv. 13.
Papists make this a doctrine of presumption, others
of desperation. To these both may this text be
opposed. Papists are ignorant of the ground of as-
surance, which is not simply in faith as an act of
' Of the composition of this word, see Chap. vi. 11, Sec
80.
330
GOUGE ON HEBREWS.
[Chap. X.
ours, but in God's promises, and the truth of them ;
it is not in our holding Clirist, but as it is an evidence
of Christ's holding us, Rom. viii. 89.
If the dillerences betwixt faith and presumption be
duly weighed, we shall find that assurance is far from
presumption. Of the difference betwixt these, see
The Whole Armour of God, on Eph. vi. IG, treat, ii.
part vii. ; of faith, Sec. 88.
Those other, which make assurance a doctrine of
desperation, do not well we gh the degrees of assur-
ance ; for so much as there is of the truth of faith, so
much there is of assurance. Of a strong faith, there
is a full assurance ; of a weak faith, but a weak assur-
ance, even such as ma}' stand with doubting. Hereof
see Tlie Whole Armour of God, on Eph. vi. IG, Sec.
89.
This teacheth us to use all means whereby we may
attain to this assurance. A direction for attaining
hereunto is set down in The Church's Conquest, on
ExoJ. xvii. 11, Sec. 43.
Sec. GG. Of conscience and the evil thereof.
The third virtue required for a right manner of
drawing near to God is sanctity, which is thus ex-
pressed, having our hearts sprinkled from an evil con-
science, and our bodies trashed uilh pure waler. This
sheweth that sanctification consisteth in the renovation
of soul and body. The former is set down in these
words, having our hearts sprinkled, &c. ; the latter in
these, and our bodies ivashed, &c.
The heart, xa^dia., is the innermost part of a man,
as hath been shewed, Chap. iii. 8, Sec. 79. It is here
put for the whole soul of a man, as is evident by the
other part of a man from which this is there distin-
guished, namely, the body.
He useth the plural number, rag xct^dlag, hearts,
because he giveth his advice to many, even to all that
profess the Christian faith.
This metaphor of sprinkling hath reference to the
law, whereby blood and water were sprinkled upon
persons unclean, to cleanse them. See hereof Chap.
ix. 13, Sees. 71, 72. A right applying of Christ's
blood to sinful souls is hereby intended ; for nothing
but Christ's blood can cleanse man's heart from sin.
To be sprinkled from an evil conscience is by
sprinkling to be freed or cleansed from an evil con-
science.'
To shew that his own heart needeth cleansing as
well as others, he useth the first person plural, our
hearts.
The filth from which he would have the heart to be
cleansed, is here styled ccto auviid/jciu; rTo<jr,^u;, an evil
conscience.
Of the notation of the word conscience, of the nature
of it, of the kinils of it, good, evil, and renewed, and
of the extent of it, see Chap. xiii. 18, Sec. 155.
The conscience is evil when through sluggishness
' Aepersione purgatia cordibua a mala conscientia. — ^eza.
it neglecteth to perform the duty for which it was
placed in man, which was to check him and restrain
him from sin ; or otherwise is so out of measure
clamorous, as it bringeth man to despair.
By this description it appeareth that the very heart
is polluted. See Chap. iii. 12, Sec. 127. But withal
it is here manifested that the blood of Christ applied
unto us, cleanseth us from the pollution of conscience,
as is shewed Chap. ix. 14, Sees. 82, 83.
How great a benefit this is, is made evident in The
Recovery from Apostasy, on Luke xv. 81, sec. 21,
where the damage of a restless and senseless con-
science is discovered.
The evil of no other power of the soul, can more to
the full set out man's misery, than the evil of con-
science.
The conscience is evil in two respects :
1. In regard of the quality of it j for, as all other
powers of soul and parts of body, it is deprived of that
integrity wherein it was first created, and also de-
praved with a contrary quality.
The depravation thereof is manifested either by not
doing that duty which properly belongeth to it, or by
doing it amiss.
2. In regard of the object, when there remaineth
evil in the soul for the conscience to work upon, and
that past, present, future, yet the conscience doth not
that work which it should. For sin past and present,
it believes not the pardon of them. And as for sin to
corne, there remains a purpose to continue in it, as Jer.
xliv. 17, and so no repentance. Thus is conscience
accessory to all the evil of a man's soul, and in that
respect very evil in itself.
Hence it followeth, by just consequence, that it is
necessary that a man's soul be purged from an evil
conscience. They who have retained an ill conscience
have been much blamed, 1 Tim. iv. 2, Titus i. 15.
But men have rejoiced in the testimony of a good con-
science, Heb. xiii. 18, and of a clear conscience, Acts
xxiii. 1, and of a pure conscience, 1 Tim. iii. 9; with
such kinds of conscience, an evil conscience cannot
stand, no more than darkness with light.
There can be no peace where there is an evil con-
science, Isa. Ivii. 21. The terror of an evil conscience
will manifest itself either in this life, as it did in
Judas, Mat. xxvii. 3, or in the world to come, Rev.
vi. 15.
Sec. G7. Of e.vternal sanctity.
He that hath his heart sprinkled from an evil con-
science, hath a great work wrought upon him ; but
yet not that which is sufficient, for our bodies also
must be ivashed uith pure water. The body, to uHj/mu,
is the external part of a man, for it is hero distin-
guished from the heart and conscience, which are
internal parts. In this respect it is distinguished from
the spirit, 1 Cor. vi. 20, and from the spirit and soul,
1 Thes. v. 23.
Yer. 22.]
GOUGE ON HEBREWS.
381
By this it is manifest that outward sanctity must be
added to inward purity. Of the two, inward purity is
the most excellent and glorious, but not enough ; we
must ' cleanse ourselves from all filthiness of the flesh
and spirit ;' thus will holiness be perfected, 2 Cor. vii.
1. Hands must be cleansed, as well as hearts purified,
James iv. 8, * He shall stand in God's holy place,
who hath clean hands and a pure heart,' Ps. xxiv. 4.
Both soul and body are God's workmanship, they
are both redeemed by Christ, and members of his
mystical body, and they are both temples of the Holy
Ghost.
As a true man consists of soul and body, so the new
man is renewed in both. Pretence of sprinkling the
heart from an evil conscience without washing the
body with pure water, which can be but a mere pre-
tence, savours rank of profaneness ; as a show of
washing of the body, without sprinkling the heart,
savours too much of hypocrisy.
Sundry aberrations are hereby discovered :
1. Placing all religion in outward performances.
Of these there are two sorts :
(1.) Cloaked hypocrites.
(2.) Cold moralists.
2. Conceiting their hearts to be sufficiently sprinkled,
when they neglect the outward washing.
Of these there are also two sorts :
(1.) Licentious libertines.
(2. Timorous Nicodemites.
If there be any grace in any of these, they take a
course to kill it. Sin to the spirit is as water to the
fire. We are therefore forbidden to ' quench the
spirit,' 1 Thes. v. 19.
Let them therefore who think they have their hearts
sprinkled from an evil conscience, manifest the truth
thereof by washing their bodies with pure water. Thus
will the Father be glorified, the virtue of Christ's blood
manifested, the power of the Spirit discovered, the
word of grace justified, brethren encouraged, adver-
saries or won or confounded, 1 Peter iii. 1, 16.
Sec. 68. Of washing our bodies with pure xuater.
The sanctity of the body is thus set out, our hodies
(XiXo-jfxhoi) tvashed loith pure xvater. In this phrase
also the apostle hath reference to legal rites, for much
water was used under the law. Of the divers washings
then enjoined, see Chap. ix. 9, Sec. 50, and ver. 13,
Sees. 70, 71.
Among others, priests were to be washed when they
approached before the Lord, Exod. xxx. 20. In re-
ference thereunto we are here exhorted to draw near
with our hodies loashed.
To shew that it was not such water as was there
used, intended by the apostle, he addeth this epithet,
pure, Zhari xadaotZ, that is, such a water as being in itself
most pure (even more pure than any water of this
world can be, for that by standing putrefieth, as this
water never will) doth also make other things pure.
It is fitly called pure in the property of it, being
most pure, and in the efficacy of it, having a virtue to
make pure, and to cleanse not only from the external
filth of the body, but also from the spiritual filth thereof.
This is that clean water which is promised, Ezek.
xxxvi. 25.
To speak plainly, the sanctifying Spirit of God is
hereby meant. Hereupon saith the apostle, that we
are ' washed by the Spirit of our God,' 1 Cor. vi. 11.
And he makes these two phrases, ' washing of re-
generation, and renewing of the Holy Ghost,' to intend
one and the same thing, Titus iii. 5.
Many interpreters apply this pure water to baptism,
as being sacramentally taken for that Spirit of sanctifi-
cation that is in baptism set out.
This, for the substance of the matter, crosseth not
that which hath been said before, for not unfitly may
an allusion be here made to both those washings, to
the washing under the law, and to baptism under the
gospel ; both set out the same thing, and show that
the Spirit hath a cleansing virtue.
Sec. 69. Of holiness in them loho drato near to God.
In this phrase there is a description of that holiness
which makes men fit to draw near to God, and appear
in his presence. For both kinds of holiness are here
set down. Holiness of justification, in this phrase,
' full assurance of faith, having our hearts sprinkled,'
&c. And the holiness of sanctification, in this phrase,
' our bodies washed with pure water.' Thus must
they be holy who approach unto God. ' Holiness
becometh thy house, 0 Lord,' saith the psalmist, Ps.
xciii. 5. By the house of God, he meaneth such as
come to his house. Expressly is this enjoined, 1 Tim.
ii. 8, and conscionably practised, Ps. xxvi. 6.
1. God himself is holy, Isa. vi. 3, therefore we must
be holy.
2. The place wheresoever he manifesteth his presence
is holy ; as heaven, where he is continually resident,
so on earth, where he manifested his presence, and
that ordinarily, as the tabernacle, Ps. xlvi. 4, and the
temple, Hab. ii. 20, or extraordinarily, as Exod. iii.
5, John V. 15.
3. His ordinances, in the use whereof we draw near
to God, are holy, Deut. iv. 8.
4. The mediator to present our persons and prayers
to him is holy, Heb. vii. 26.
6. The nation which he chooseth for his people is
an holy nation, 1 Peter ii. 9.
6. God will be sanctified by the holiness of those
that come before him, or else be glorified by executing
vengeance on them, Lev. x. 3.
Keep thy foot therefore, when thou goest to the
house of God, Eccles. v. 1, and be careful to present
thyself holily before God. For this end,
1. Examine thyself. Lam. iii. 40, 1 Cor. xi. 28.
2. Search after means whereby thou mayest be
made holy.
332
GOUGE ON HEBREWS.
[Chap. X.
Hereof see more, Chap. iii. 1, See. 7, &c.
Sec. 70. Of the resolution and observations of Heb.
X. 22.
This verse giveth a direction for drawing near to
God.
Two points are to be observed herein :
1. The inference of it, upon the grounds noted in
the former verses.
2. The substance of it. Herein observe,
1. The manner of propounding the direction.
2. The matter whereof it consisteth.
The manner is by propounding the direction in the
first person, and pkxral number, let ?fs.
The matter declareth,
1. A privilege, which is to draiv near.
2. Duties about using that privilege.
The duties in general concern holiness; in particular,
the kinds of holiness, which are two :
1. One concerueth our justification.
2, The other our sanctification.
The former is set out three ways :
1. By the special object thereof, the heart, amplified
by the property of it, a true heart.
2. By the instrument of it, faith, amplified by the
perfection of it, full assurance.
3. By the cause thereof, in this metaphor sprinkled,
which hath reference to the blood of Christ. This is
amplified by the subject of it, our hearts, and by the
filth purged away, a?; evil conscience.
The latter, namely, sanctification, is set out by a
metaphor oi washiuff, amplified,
1. By the subject washed, our hody.
2. By the means of washing, jmre water.
Doctrines.
I. Privileges procured must be used. Liberty to
enter into the holiest, and a way to enter thereinto, and
a guide to conduct us, are all procured. Therefore ue
viuxt draw near. See Sec. G2.
II. What we incite others to, we must endeavour our-
selves to do.
III. T( hat we judge to be a duty for ourselves, we must
incite others unto. These two latter doctrines 1 gather
from the manner of the apostle's direction, let us. See
Sec. G2.
IV. Ood is to he approached unto. He is meant
under this phrase draiv near, namely, to God. See
Sec. 62.
V. Holiness becomes those who drair near to God.
Holiness in general is comprised under this description
of those that draw near to God. See Sec. 09.
VI. Men must draw near to God with the heart
cspicialhj. This is plainly expressed. See Sec. G3.
VII. The heart presented before God must be a true
heart. This also is plainly expressed. See Sec. G4.
VIII. Faith makes tnen fit to appear before God,
Therefore /rti7/i also is here added. See Sec. 65.
IX. 2Vie excellency nf faith consists in a full assurance.
Therefore this epithet full assurance is here attributed
to faith. See Sec. 65.
X. A right application of Christ's blood cleanseth
the heart. Thus much is intended under this phrase,
'having our hearts sprinkled.' See Sec. 65.
XI. Conscience is 2dac<^d xrithin a man, even in
his heart. For the heart must be sprinkled from it.
See Sec. 66.
XII. Conscience may be evil. This is here taken for
granted, under this phrase evil conscience. See Sec. 66.
XIII. An evil conscience must be removed. This
phrase, sprinkled from, intendeth as much. See
Sec. 66.
XIV. External sanctity must be added to internal
purity. The body must be washed, as well as the heart
sprinkled. See Sec. 67.
XV. The Spirit hath a cleansing virtue. For it is
here set forth by water. See Sec. 68.
XVI. The Spirit's cleansing extends to the body. For
the body is here said to be washed with that water. See
Sec. 68.
XVII. The Spirit himself is pure. For he is here
set forth by pure water. See Sec. 68.
XVIII. By the Spirit's cleansing men are made pure.
The water here meant is called pure, in regard of the
efiiect thereof, that it cleanseth, and so maketh pure.
See Sec. 68.
Sec. 71. Of holding fast the profession of our hope
without wavering.
Ver. 23. Let us holdfast the profession of our faith
(Gr. hope) without wavering (for he is faithful that
promised).
In this verse is set down another general duty re-
quired of Christians in regard of the privileges which
Christ hath purchased for them. See Sec. 70.
Doctrine 1.
This duty also concerneth Christians themselves.
The former was to gain what they wanted ; see
Sec. 62.
This is to maintain what they have.
This doth point at hope, the second theological
grace, thus linked together, ' Faith, hope, charity,'
1 Cor. xiii. 13.
Our last English translators have turned it faith;
but the Greek word, iy^rrlho;, properly signifieth hope.
It is in four other places of this epistle used, namely,
chap. iii. G, chap. vi. 11, 18, chap. vii. 19, and in all
these places translated hope. So might it have been
hero also translated, for after he had exhorted us to
faith, here he exhorteth us to hope. As faith produceth
hope, so hope nourisheth faith.
Of hope, see Chap. iii. G, Sec. 62.
This grace of hope giveth evidence of the provident
care of God over his church and people. For the
reason why God worketh this grace in them, is the
condition wherein they are, and the danger whereunto
they are subject in this world.
Ver. 23.]
GOUGE ON HEBREWS.
333
In regard of their condition, they are as a ship in
the sea, and as soldiers in the field. The sea lieth
open to many storms, and ships therein are subject to
great danger ; so are soldiers when bullets as hailstones
fly about their ears. Such being their condition, and
such the danger wherein they are, God aftords them,
in reference to the former metaphor of a ship in the
sea, hope as an anchor. See Chap. vi. 19, Sec. 153.
And in reference to the other metaphor, of soldiers
and the danger wherein they are, he hath provided
hope as an helmet. Hereof see The Whole Armour
of God, on Eph. vi. 17, treat, ii. part vii. sec. 7.
Hereby we evidently see that God bringeth his
people to trials, and as David caused Uriah to be set
in the forefront of the hottest battle, purposely to be
slain, 2 Sam. xi. 15, so he suflferelh them to be in
manifold dangers, not for their destruction, but for
proof of the graces which he bestoweth on them, and
for manifestation of his own power, wisdom, mercy,
and other divine properties in preserving them.
This grace of hope, we are here exhorted to hold
fast. Of the Greek word hold fast, see Chap. iii. 6,
Sec. 68. It implieth persevering in that which is well
begun.
The apostle so expresseth this exhortation, as he
incites others as well as himself, and himself as well
as others, to observe it ; for it is set down in the first
person and plural number, xari-^uixtv. See Chap. ii.
1, Sec. 4.
That wherein he would have them persevere, is the
profession of their hojye. Of the G-reek word ofioXoyia,
translated j^^'ofession, see Chap. iii. 1, Sec. 27. To
holdfast, implieth an holy courage, and an invincible
resolution to go on in our well-begun course, and a
conscionable care in using means to continue in our
holy profession.
For this end he useth this phrase, ivithout wavering,
This is the interpretation of one Greek word, which is
a compound. The simple verb, xkhoi, in the active
signifieth to bow, and in the passive, to be bowed, Luke
ix. 12, and xxiv. 5, 29.
Thence this compound ay.Xtvri;, non vacillans, which
is applied to such as will not be bowed or removed
from a thing. This compound is nowhere else used
in the New Testament. It is here applied to a Chris-
tian's profession, which must be steady and constant,
that is, ivithout wavering. This confirms that which
hath been before noted concerning saints' perseverance,
Chap. iii. 6, Sec. 68.
Sec. 72. Of Christians professing their hope.
The foresaid profession being here applied to hope,
sheweth that profession is to be made of that hope
which is in one. That profession which useth to be
made in baptism implieth as much. This is implied
under this phrase,' the answer of a good conscience
towards God,' 1 Peter iii. 21. Such a profession
was that which David made, Ps. cxix. 46, and Paul,
Acts xxiv. 14. So much is testified of Christ himself,
1 Tim. vi. 13. We are expressly enjoined to be ' ready
always to give an answer to every man that asketh a
reason of the hope that is in us,' 1 Peter iii. 15.
1. This is styled ' a good profession,' 1 Tim. vi. 12.
It is good in the kind of it.
2. It is an evidence of the Spirit's abode in us,
1 John iv. 2.
3. It is an evidence of salvation, Kom. x. 9, 10.
4. It stirs up others to praise God, 2 Cor. ix. 18,
5. Christ will make profession of such in the great
day, when his profession will stand us in most stead,
Mat. X. 32. Hereby it appeareth that they bring
irreparable damage to their own souls, who through
fear or shame forbear to make profession of that hope
which is in them, as Nicodemists, neutrahsts, time-
servers, and such as think they may be saved in any
religion ; yea, and such as by weakness of spirit are
brought to deny truth against their conscience, as
Pefeer, and they that forsook Paul, Mat. xxvi. 70, 2 Tim.
iv. 16. Thus God is dishonoured, the gospel dis-
graced, men's consciences wounded, weak Christians
discouraged, strong ones offended, and enemies em-
boldened.
Sec. 73. Of God's faithfulness in his promises, the
ground of hope.
To encourage Christians to be steady in their hope,
the ground thereof is set down in this phrase, /or he
is faithful that promiseth.
The first particle being a causal conjunction, ya^,
for, sheweth that this is added as a reason to hold fast
the foresaid profession. The reason is taken from
God's faithfulness in performing his promises : He is
faithful, sTocyyiiXd/ubSiog, that promised.
Hereby we are given to understand that,
1. God's promise is the ground of hope.
2. God's faithfulness is enough to establish hope.
When the psalmist saith, ' In his word I hope,' Ps.
cxxx. 5, he meaneth the word of God's promise. The
like he doth where he saith, ' I trust in thy word,'
Ps. cxix. 42. Therefore it is called ' the hope of the
promise made of God,' Acts xxvi. 6.
God's promises make known those future good
things which saints do hope for. Hereby we are in-
structed in the difference betwixt the hope of true
Christians, and the hope of worldlings. Christians'
hope resteth on God's promises, but the hope of
worldlings resteth upon their own conceits and imagin-
ations, as the adversaries of the Jews hoped to have
power over them, Esth. ix. 1 ; and that rich fool who
promised to himself many years, when he had not
many hours to live, Luke xii. 19, 20.
It becometh us who have this sure groundwork of
hope, divine promises, to acquaint ourselves therewith,
and well to observe how far they concern us. Hereof
see more in The Whole Armour of God, treat, ii. part
vi. on Eph. vi. 16, Sees. 71, 72, &c.
334.
GOUGE ON HEBREWS.
[Chap. X
To establish oar hope the more firmly on this
groundwork or foundation, the apostle here inserteth
the faithfulness of God, thus, he is faithful ihnt pro-
ini.scd. See more hereof in The Sainl's Sacrifice, on
Ps. cxvi. 5, sec. 28. Of the Greek word ct<t7-oj, trans-
lated//jV ///■»/, and of the divers acceptions thereof, see
Chap. ii. '17, Sec. 177.
Sec. 7-1. Of the resolution and observations o/Heb.
X. 23.
Ver. 23. Let us hold fast the profession of our hope
without loavering {for he is faith fid that jiromised).
The sum of this verso is an exhortation to con-
stancy, wherein observe,
1. The manner, let us, &c.
2. The matter whereof it consistoth.
3. A motive to enforce it.
In the matter is declared,
1. An act to be performed, holdfast.
2. The object of that act, oicr profession. This is
amplified by the particular grace professed, our hope,
and by our stedfastness therein, without loavcring.
The motive is taken from the ground of love, God's
2)romhe, amplified by a divine ^lYo^eriy, faithful.
Of the observations arising from the manner of set-
ting down this exhortation, see ver. 22, Sec. 70,
2 and 3.
Doctrines.
I. What is attained hy a Christian must he main-
tained. He must hold 7t fast. See Sec. 71.
II. Hope is a needful Christian grace. See Sec. 71.
III. Frofcssion must be made of our hope. See
Sec. 72.
IV. A Christian's profession must be steady. It
must be without wavering. See Sec. 71.
V. God's promise is the ground of hope. See Sec. 73.
YI. God is faithful in his promises. Thus much is
here expressed. See Sec. 73.
VII. God's faithfulness in his pi-omiscs much estab-
lishelh hope. For this end is it hero brought in. See
Sec. 73.
Sec. 75. Of considering one another to provoke unto
duty.
Ver. 24. And let tis consider one another, to provoke
unto love, and to good works :
25. Not forsaking the assi'mhling of ourselves toge-
ther, as the manner of some is: hut exhorting one another,
and so much the more as ye see the day approaching.
To the duties which concern ourselves, of seeking
what wo want, and fast holding what we have, the
apostle here adds another, whicli hath an especial re-
spoct to our neighbour, which is to consider one an-
other.
This is knit to the other by the ordinary copulative
particle -/.a!, and, to shew that we ought to be careful
of the edification of others as well as of ourselves.
Hereof see Chap. iii. 12, Sec. 121.
He sets down this duty in the same manner that he
did the former, namely, in the plural number and first
person, to shew that he spake to himself as v/ell as to
others, and to others as well as to himself.
The word zwravouj/Miv, consider, is emphatical, and
implieth a conscionablo care and circumspection over
the spiritual estate of others.
Of the emphasis of the word, see Chap. iii. 1, Sees.
21, 22.
Of the application thereof to our Christian brethren,
implied in this word dX/v^Xou;, one another, see Chap,
ii. 13, Sec. 12G.
To keep Christians from undue prying into other
men's aft'uirs, the apostle expressly setteth down to
what end he would have one Christian consider an-
other, which he thus expresseth, /o/^'oyoAre unto love, &c.
This phrase to provoke, is in Greek a substantive,
which is translated a contention. Acts xv. 39 ; for in
contentions men do provoke one another's spirits. It
may here word for word be thus rendered, unto pro-
vocation of love.
The Greek word rraso^-omlg is a compound. The
root whence it is derived is an adjective, d^u;, acutus,
and signifieth sharp, Rev. i. 16. Thence is derived a
substantive, ro o|oc, acetum, which signifieth vinegar,
Mat. xxvii. 34, and a verb, o^uvw, acuo, which signifieth
to sharpen. Thence this compound, which in the ac-
tive, Taso^ivw, signifieth to provoke, and in the passive
rraoo^iivoiM-ii, cxacerhari, to be p)rovoked, Acts xvii. 16,
1 Cor. xiii. 5, The word in my text is used diversely.
1. In a bad sense, for such a provocation as causeth
wrath ; so it is used Acts xv. 39.
2. In a good sense, when it is to duty ; so as men
are stirred up thereby to do their duty. So it is here
taken. It implieth that men are backward unto duty,
and thereupon are with an holy zeal, which some
account as provocation, to be stirred up thereunto.
Thus Jacob's household was provoked to put away
their strange gods. Gen. xxxv. 4, &c. The children
of Israel, in the time of the Judges, were provoked to
sacrifice unto the Lord, Judges ii. 5.
By such provocations, they who provoke others
shew more respect to the spiritual good of their souls,
than to pleasing them in their corrupt humour. The
law counteth it a kind of hatred to sufter sin to lie
upon a brother. Lev. xix. 17.
Let us labour to possess our souls with brotherly
love, and this will make us provoke one another to all
duty and against all vice.
This is an especial means to make professors of the
faith hold fast their profession. For this end it is
here added to the former verse, wherein he exhorteth
them to constancy.
Sec. 76. Of considering one another for a mutual good.
The preposition il;, used by the apostle, and sig-
nifying to, or unto, intendeth here the final cause, why
we should consider one another, namely, to provoca-
Ver. 24:, 25.]
GOIiGE ON HEBREWS.
835
tion, or for provocation ; meaniiig, for this very end
that we may provoke one another. It is a main end
of our considering one another, that we may provoke
to duty.
Excellently doth the apostle set out this point hy
that resemblance betwixt the mystical body of Christ
and a natural body ; the particular members thereof
have an especial cure one of another for their mutual
good, 1 Cor. xii. 25, 26. There hesheweth, that the
members have a sympathy and fellow-feeling one of
another, which he requires of Christians, Rom. xii.
15, 16.
This end will demonstrate that Christians consider
one another, not to disgrace or endanger them, as
Saul considered David, 1 Sam. xviii. 17 ; and as Doeg
considered David, 1 Sam. xsii. 9 ; and the princes of
Babylon considered Daniel, Dan. vi. 4, &c ; and as
the pharisees considered Christ, Mark iii. 2, Luke xi.
53, 54 : but that they do it in love, and in wisdom
for their good.
Let this be the end that we aim at in considering
our brother.
Sec. 77. Of love and good ivorks.
A prime grace whereunto the apostle would have us
to provoke one another is, dyd'rrri, love.
What love is, is distinctly set down in The Saint's
Sacrifice, on Ps. cxvi. 1, sec. 4.
Of the notation of the Greek word, see Chap. vi. 10,
Sec. 67. Of love of God, see The Saint's Sacrifice,
sees. 6, 7.
The love here intended is hrotherhj love, love of
those that profess the true faith.
Of this kind of love, see Chap. xiii. 1, Sec. 4, &c.
This love is the ground of duties we owe unto our
brother, and it includeth them all in it. _ Therefore,
the substance of the second table of the moral law is
thus expressed, ' Thou shalt love thy neighbour as
thyself.' On love of God and love of our neighbour,
* hang all the law and the prophets,' Mat. xxii. 37, 39,
40. In this respect it is said, ' he that loveth another
hath fulfilled the law,' Rom. xiii. 8.
Because love is a grace placed in the soul and in-
ward, the apostle addeth hereunto good works, which
are more visible.
Of good works, see Chap. xiii. 21, Sec. 172.
Such works are accounted good, as are done accord-
ing to the will of God, see Chap. xiii. 21, Sec. 3 73.
Salvation accompanieth these good works, see Chap,
vi. 9, Sec. 57. For Grod will not forget them, see
Chap. vi. 10, Sec. 63.
Yet they do not merit, see Chap. vi. 10, Sec. 66 ;
nor justify, see Chap. is. 19, Sec. 104.
Sec. 78. Of not forsaking the assembling of ourselves
together.
In this 25th verse, there is another means pre-
scribed for remaining constant in their profession.
The manner of expressing it in a participle, thus, not,
lyAaraXii'jrovrig, forsaking, implieth this dependence.
The Greek word is a double compound, and carrieth
emphasis, implying an utter for>aldng.
Of the composition and derivation thereof, see Chap,
xiii. 5, Sec. 70.
That which they are here forbidden to forsake, and
charged not to forsake, is thus expressed. The assem-
bling of ourselves together.
This phrase, assembling together, is the interpreta-
tion of one Greek word, In^w^di'yuyyi, which is a double
compound, and carrieth the greater emphasis. It is
compounded of a simple verb, ayca, diico, which signi-
fieth to lead, Rom. ii. 4, and a preposition, cvv, which
signifieth with. So as this compound signifieth gathering
together, Luke xi. 23. Hence the place where people
used to meet together was called a synagogue, Mat.
xxiii. 6. The other preposition, Jt/, ad, with which
it is also compounded, signifieth, ' to gather together
unto a place,' Mat. xxiii. 37. Thence the noun of
my text, translated assembling together. It is used only
in this place and 2 Then. ii. 1.
To shew what kind of assembling together is here
meant, he adds this pronoun, sauriv, ourselves, which
implieth the assembling of Christians together, and
that in duties of piety, for the building up of one
another in the most holy faith and profession of god-
liness.
The first compound, ffumyajyri, which is ordinarily
interpreted * a synagogue,' is taken sometimes metony-
mically for the place where the people met together,
as Luke vii. 5, and sometimes for the persons that do
meet in a place. Acts xiii. 43. It was most com-
monly applied to the places, where the Jews in their
several cities met to worship God, and so it is dis-
tinguished from the word i7i7.\riffia, translated church,
which is spoken of the Gentiles meeting together.
The word of my text, s-TnGu^dycr/yj, hath a further
emphasis, for it ituporteth a gathering of people to
people, and may imply an assembling of Jews and
Gentiles in one ; for they being distinguished one
from another are brought in Christ to be one, Eph.
ii. 14. Or otherwise, it may imply a gathering of
people under one head, which is Christ. In this sense
may the apostle use this word, where he saith, by
' our gathering together unto him,' that is, unto Christ,
2 Thes. ii. 1.
Both these senses of this phrase, assembling of our-
selves together, may well stand together. For the
Gentiles and Jews are made one church, and gathered
together under one head, Eph. ii. 13, 14, &c.
It seems that many Jews, in disdain of fellowship
and communion with the Gentiles, forsook the Chris-
tian assemblies, wherein they forsook also the head
of those assemblies, Jesus Christ.
Fitly, therefore, doth the apostle use this emphatical
double compound, and that purposely, to distinguish
it from the assemblies of the Jews, called synagogues.
336
GOUGE ON HEBREWS.
[Chap. X.
Sec. 79. Of apostasy, and the means to avoid it.
The aforesaid act thus forbidtlen, not fursakinrf, and
the object whcreunto it is referred, the assemhliwi of
ourselves to;/ether, gives us to understand, that they
who have joined themselves together as a church of
Christ, never ought to revolt. Thus apostasy from
the communion of saints, or true church of Christ, is
forbidden.
That professors may prove apostates is shewed,
Chap. iii. 12, Sec. 131.
How high apostates may ascend on the ladder of
Christianity, is shewed. Chap. vi. 4, Sec. 31.
How low they may fall, is shewed. Chap. vi. 5, Sec.
87.
Of the degrees of their falling away, who are cflfect-
ually called, and of the consequences following there-
on, see Chap. iii. 12, Sees. 136, 137.
Of preventing apostasy, see Chap. iii. 12, Sec.
122.
JNIeans of preventing apostasy may be these and
such like.
1. Be well informed in aright assembling together,
that thou mayest be able to know the true church, and
to justify the same. Otherwise many doubts may be
put into thine head, and every seducer draw thee
aside, Eph. iv. 14.
2. Take an invincible resolution to abide in that
assembling which thou knowcst to be the true church
of Christ, 2 Tim. i. 8. Thou shalt be exposed to
many trials. If therefore fear or shame possess thy
soul, thou wilt hardly hold out.
3. Maintain an holy jealousy over thyself. ' Be
not high minded,' Rom. xi. 20. Self-conceit oft moves
God to leave men to themselves. Mat. xxvi. 35. There
were two ministers of the gospel that came up to
London in the beginning of Queen Mary's days ;
namely, Dr Pembleton and Mr Sanders. This latter
manifested a great jealousy concerning his own weak-
ness, and desired the other to pray for him, that his
faith might be strengthened against all persecution.
The other, being a fat man, too confidently replied,
Thou shalt see this flesh fry in the fire, before I yield
to them. Yet when the time of trial came, Sanders,
as a faithful soldier of Christ, yielded his body to be
burned ; but Pembleton so revolted, as he preached in
the justification of popery at Paul's cross.
4. Set thine heart on the communion of saints.
Men hardly forsake what they love. Will loving
parents forget their children ? or husbands their
wives ? or entire friends their friends ?
5. Frequent the congregation of saints ; it will be
a means to settle thine heart thereon. Divine ordi-
nances have an efficacious virtue in them.
6. Take heed of seducers, Mat. vii. 15.
7. Nourish not itching ears, 2 Tim. iv. 3.
8. Let not the reins loose to thy lusts. Faith and
good conscience are like to suffer wreck together, 1
Tim. i. 19.
9. Retain a good opinion of saints ; do not hate
them, as Ahab hated Micaiah, 1 Kings xxii. 8.
10. Pray that God by his good Spirit would ever
abide in thee, to hold thee steady to the church.
Many separatists are justly to be taxed for trans-
gressing this apostolical caveat, in forsaking our
assembling together. As for papists, though they
blame us for schism in forsaking them ; if the case be-
twixt them and us be duly scaimed, it will appear that
the schism lies on their part. For our assembling to-
gether must be to one head, which is Christ. We
hold close to this head, and to his doctrine ; they
have forsaken both ; who now are the schismatics ?
When Jeroboam, with sundry others of the children of
Israel, revolted from their lawful king, from the temple
of the Lord, and his holy ordinances, and the priests
and Levites, and others that feared God, left their
habitations in Israel, and went to Judah, that so they
might serve the Lord and their king, and observe
God's ordinances, who were the schismatics ? whether
Jeroboam and they who clave to him, or the priests,
Levites, and other people that departed from him to
Judah ?
Sec. 80. Of avoiding ill customs.
To enforce the former caution about not forsaking
their assembling together, the apostle addeth this rea-
son, which is closed in a parenthesis, thus, {na the
manner of some is). The Greek word zdoc, mos, con-
suetudo, translated manner, signifieth also custom, see
chap. iii. 12, Sec. 131, where it is shewed how prone
many professors have been in all ages of the church to
fall off. This is here thus set down, to make us the
more watchful against apostasy. Multitudes of
apostates, especially in several ages, should make us
the more jealous and watchful over ourselves.
It doth also give us great and just cause thoroughly
to try and examine ourselves concerning the truth of
grace in us, because it is such a custom for professors
to fall away.
Though this were a custom of many, yet because
all did not so, the apostle thus restrains this motive ;
as the custom of {nai) so7ne is, whereby he sheweth
that all are not to be blamed for the fault of some.
Hereof see more. Chap. iii. 16, Sec. 100.
Yet withal it intendeth that the falls of some should
make others more stedfast. ' When many of Christ's
disciples went back, and walked no more with him, he
said unto the twelve. Will ye also go away ? ' John vi.
67. Thereby he gives them a caveat for remaining
more stedfast with him. Such an argument Joshua
and the princes of Israel used, when they thought that
tlie children of Reuben, Gad, and half the tribe of
Manasseh were fallen from the Lord, ' Is the iniquity
of Peor too little for us,' etc., Joshua xxii. 17. For
this end the backslidings of some are set before others, -
as Jer. iii. 8 ; Rom. xi. 14 ; 1 Cor. x. 6.
The falls of others are demonstrations of human
Ver. 24 25.]
GOUGE ON HEBREWS.
337
weakness, and proneness to revolt. Hereupon the
apostle makes other men's falls as a looking-glass, for
men therein to see and consider themselves, Gal. vi.
1 ; 1 Cor. X. 12 ; Rom. xi. 20.
Hereby we are instructed how -to gather good out of
evil, which is a divine property ; whereas, spider-like
to gather evil out of good, is a diabolical property.
By the former we may make advantage to ourselves in
the corruptest times and places where we live.
The note of comparison, y.adijg, as, being negatively
applied to this point of custom, proveth that custom
is no good rule. The law styleth the customs of the
Gentiles ' abominable,' Lev. xviii. 30. And a pro-
phet sailh, ' the customs of the people are vain,' Jer.
X. 3. The priests had a custom in Eli's time about
taking meat that was sacrificed, which was not war-
rantable, 1 Sam. ii. 18. Neither was the custom of
the Jews, to have a malefactor released at the pass-
over, commendable, for thereby Barabbas, a robber
and a murderer, was preferred before Christ, John xviii.
39.
It is a very unwarrantable course to pretend long
continued practice of people time after time for any
evil, as the men of Judah did, Jer. xliv. 17. The law
express^ forbiddeth to ' follow a multitude to do evil;'
what shelter can we have from a multitude, when
divine vengeance is sent against us ? The greater
number of sinners, whether they be many together, or
many one after another, maketh the fire of God's
wrath flame out the more fiercely. As many bundles
of reeds tied together, or brought one after another to
the fire, causeth the greater flame ; so is it in the case
of custom, when many tread in the steps of such as
have gone before them, or conspire together to do the
same evil. This consideration is very useful in these
times, whei'ein so many forsake the assembling of
themselves together, some by popery, some by Armi-
nianism, some by anabaptism, some by libertinism,
some by one means, and others by other. To such a
ripeness hath impiety and iniquity grown, as ' truth
faileth, and he that departeth from evil maketh him-
self a prey ; ' or as some turn the Hebrew word,
P^inti'O, ' maketh himself to be accounted a mad-
man,' Isa. lix. 15.
Sec. 81. Of exhorting one another.
Another kind of means to uphold Christians in their
holy profession is thus set down, but exhorting one
another.
This conjunction of opposition, oi.7Jka, hut, is here
used by reason of the difference betwixt the former
means and this ; and that in two things especially :
1. That is set down negatively, because it consist-
eth in avoiding an evil ; which is, forsaking their
assembling together.
This affirmatively, for it incites to duty.
2. That respecteth men themselves, that they for-
sake not their assembling together. This concerns
Vol. II.
others, as well as themselves, namely, that they ex-
hort one another.
The main duty of exhorting is expressed in a Greek
compound, crccoaxaXovi'rjj, whereof see Chap. iii. 13,
Sec. 1-43. And it is set down in a participle, to shew
that it tends to the same end whereunto the former
negative caution tended ; for they are both participles
of the same tense, number, and person ; and shew
that Christians must be careful, both in avoiding
occasions of revolt, and also in using means for per-
severing to the end.
The object of this duty, one another, further sheweth
tlj^t Christians must have an especial care both of
themselves and of others also ; for both ourselves
and also others are comprised under this word one
another.
Indeed, the word translated one another is not in
the Greek, but necessarily understood and fetched out
of the former verse, where it is thus expressed, * Let
us consider, dXXr,Xovg, one another.'
Of Christians' care both of themselves and others,
see Chap. iii. 12, Sees. 123, 124.
Sec. 82. Gf the last day.
As a general motive to stir them up to watchfulness
over themselves and others, the apostle brings to their
mind a certain day, which he doth indefinitely set
down in this word, raispav, the day, because he knew
they were so well acqaainted with it, as the very hint-
ing of it would make them regard it.
Of the notation of the Greek word translated day,
see Chap. iii. 8, Sec. 91.
The day here meant is a set, certain, peculiar day.
1. Some apply it to the day of grace, whereof men-
tion is made 2 Cor. vi. 2, Rom. xiii. 11. But that
day was then come, at least in the beginning thereof.
The article here joined with it, rjjv, translated the,
implieth a more particular and determinate day ; and
in other places a more emphatical epithet, hxihri, is
added to it, as 2 Thes. i. 10, 2 Tim. i. 12, 18.
2. Others, and that more properly, apply the word
here to the most glorious day that ever was, or shall
be, even the last day of all ; for after it there shall be
no sun, nor moon, nor stars, nor anything else to dis-
tinguish the time, therefore it is fitly called ' the last
day,' John xii. 48; 'the great day,' Jude 6; 'the
day of judgment,' 2 Pet. ii. 9 ; ' the day of God,' 2
Pet. iii. 12 ; ' The day of the Lord,' 1 Thes. v. 2 ;
because Christ shall then appear most conspicuously
to be God and Lord. It is also called ' the day of
Christ,' 2 Thes. ii. 2; 'the day of Jesus Christ,'
Philip, i. 6 ; ' the day of the Lord Jesus Christ,' 1
Cor. i. 8, for then shall Christ be magnified in all his
saints, and upon the wicked, 2 Thes. i. 8, 10.
The apostle doth take it for granted that there is a
special peculiar day of judgment, which should teach
us to wait for it, and be ever ready to meet the Lord
on that his day. Christ did much press this point in,
338
GOUGE ON HEBREWS.
[Chap. X.
sundry parables, Luke xii. 35, &c.
Chap. ix. 28, Sec. 143.
Seo moro hereof
Sec. 83. Of the last dny npproachlnrj near.
The aforesaid day is here said to he approaching.
Of the derivation of this word cyyil^ouaay, apiproaching ,
see Chap. vii. 19, Sec. 88.
Quest. It is now sixteen hundred years since this
epistle was written ; how, then, can the last day bo
said to approach ?
Ans. The whole continuance of the world is ordi-
narily distinguished into six days, according to the
crentiou of the world. The sixth and last day begins
at Christ's ascending into heaven, wlicn all the types
were accomplished in their truth, and continueth till
this last day. Of the division of these six days, see
Chap. i. 2, Sec. 13. From the ascension of Christ,
the very last day of all is said to Le approaching.
Thus much doth Christ intend under this phrase,
* Your redemption draweth nigh,' Luke xxi. 28; and
his apostle under this, ' The coming of the Lord
draweth nigh,' James v. 8 ; and another under this,
' The Lord is at hand,' Philip, iv. 5 ; ' and the end
of all things is at hand,' 1 Pet. iv. 7 ; and ' the time
is at hand,' Rev. i. 3. ' Behold I come quickly,' saith
Christ, Rev. xxii. 12.
QueU. "Why, then, would not the apostle have Chris-
tians troubled at this, that the day of Christ is at
hand ? 2 Thes. ii. 2.
Ans. The apostle doth not there speak of the ap-
proaching of that day, but of a being present, as if so
be the Lord were instantly to come, even then w'hen
they lived. The Greek words are different in their
letters and in their sense. The former, iyyiKi, signi-
fieth a drawing near ; the latter, hsarnxs, a being present.
There is no alteration of the Christian church to be
expected till at that day all shall be brought to their
perfection. That day, therefore, may well be said to
be drawing near.
Ol'j. The Jews that were anon after Christ's ascen-
sion cast off, and so still remain, have a promise of
their calling.
Ans. Their recalling shall cause no alteration of
ministry, of sacraments, of any divine ordinance, or of
church-government, only there shall be an augmenta-
tion of the glory of the church ; the substance shall
continue the same. Hereby we have instruction in
the happine.«s of our times ; the immediate ground of
our hope is the glorious day of Christ's last coming.
The church was long held in expectation of Christ's
first coming in the flesh.
1. Beloie that time, the whole world was purged
with a general deluge, Gen. vi. 3, &c.
2. After that, there was scarce the face of a church
till Abraliam's lime.
3. After Abraham was called, he and his posterity
were kept four bundled years in expectation of an
earthly Canaan.
4. So many years almost passed before they bad a
royal throne amongst them.
5. After that, the whole nation was carried into
captivity.
G. In captivity they expected a return seventy years
together.
7. Being returned, the Messiah was long expected.
Thus were there many alterations before the first
coming of Christ in the flesh.
But since that coming there hath been none such,
nor shall be till the day here intended ; so as it may
well be said in this respect to draw near.
Well weigh the like things which we at this day
expect, and you shall find the happiness of our times
to be the greater. For,
1. Their washing with water was to destruction,
but there shall be a purging with fire at this day to
refine all things.
2. Churches have continued, and will continue to
that day.
3. It is an heavenly Canaan that Christians expect.
4. They look for Christ, the King of kings, to sit
on his throne.
5. They account the grave to be a sweet bed to
rest in.
6. They expect a general resurrection as a return
from captivity.
7. The first coming was in the flesh, in great mean-
ness and weakness, as a servant, to serve, to sufler ;
but now as a lord, to reign, rule, and govern all
things.
As great a difference as is betwixt infirmity and
omnipotency, betwixt meanness and majesty, betwixt
a servant and a sovereign, betwixt suffering and judg-
ing, betwixt fighting and triumphing, betwixt paying
a price and taking possession, betwixt momentariness
and everlastingness, so great a difference there is
betwixt their hope and ours.
Ohj. They also expected this glorious day of Christ,
Jude 14, Job xix. 25.
Ans. Not so immediately as we ; many changes
and alterations were expected before this day, as was
shewed before.
This teacheth us to have answerable minds, 2 Pet.
iii. 11, and answerably to carry ourselves. This is
that worthy walking which is much pressed in the
New Testament, Col. i. 10, 1 Thes. ii. 12, Philip, i.
27, Eph. iv. 1.
Sec. 84. Of the clear evidences of Christ's coming.
So evident is the aforesaid point of the day of the
Lord's approaching near, as the apostle saith, (Sxi'^iTi,
ye. sec It.
Of the meaning of the Greek word translated see,
see Chap. ii. 8, Sec. G8, and ver. 9, Sec. 72.
Sight here may be taken properly, and applied to
the eyes of the body, or metaphorically applied to the
eyes of the soul. In the former respect, they might
Ver. 24, 25.]
GOUGE ON HEBREWS.
339
see the accomplishment of the types, prophecies, and
promises concerning Clirist's first coming in the flesh;
of his living on eartli, of his suflerings, death, burial,
resurrection, and ascension ; they might see also the
evidences of his being in heaven, by the gifts which
he gave to children, to men, Eph. iv. 8, 9, &c.
In the latter respect they might understand and be-
lieve those things which were written of Christ, and
upon conceiving and believing the truth of them be
said to see his day approaching.
This giveth instance that God hath so clearly made
known the consummation of all things, as Christians
may see them. They may be as sure of the truth of
them as if they saw them all with their bodily eyes.
Oft therefore is this note of observation, behold, pre-
fixed before this coming of the Lord, Jude 14, Rev.
i. 7, and xvi. 15. And they have as just cause to
believe this article of our Christian faith as any other
article.
What now may we think of those mockers which
are mentioned, 2 Peter iii. 3, saying, ' Where is the
promise of his coming ?' what can be thought of
these, but that wilfully they close their ej'es against
that truth, which is as clear as the sun.
Sec. 85. Of that care luliicli the approaching of the
last day requireth.
This argument, taken from the clear approaching of
the last day, is much enforced by this comparative
inducing of it, so much the more, as,
The argument is taken from the less to the greater.
If at all times we must be circumspect over ourselves,
and others, then especially when we see the day ap-
proaching.
But now, under the gospel, we see the day approach-
ing ; therefore now especially we must be circum-
spect ; yea, by how much the more we see this, by
so much the more circumspect we must be.
This manner of arguing addeth much emphasis,
and sheweth that the more clearly God hath made
this known to us, the more careful and conscionable
we must be in fitting ourselves to appear before Christ
in that his day. Well mark the places before quoted,
about the manifestation of Christ's coming, and you
may find this inference either plainly expressed, or by
just consequence inferred.
It is one special end of God's manifesting this
mystery unto us, that we should perform the foresaid
duty.
1. It is natural unto all things to make the greater
speed to their centre the nearer they come to it. Hot
watery things ascend the faster the higher they go ;
heavy things fall down faster the nearer they come
to the earth. Herein lieth the difference betwixt
natural and violent motions ; the former increase their
speed, the latter decrease by continuance.
2. On this day every one is to receive his final
doom. In and after it there is no time to do what
hath been omitted, or of redressing that which hath
been done amiss.
For our help in fitting ourselves against this day,
let these rules be observed :
1. Oft meditate on this day, and on the near ap-
proach thereof ; even when thou liest down, and when
thou risest up ; when thou tarriest at home, or goest
abroad ; when thou art at thy calling, or doing works
of justice and mercy, in all places, at all seasons.
This is an especial means to keep men in awe. An
ancient father professeth, that he had this continually
sounding in his ears, Arise, ye dead, and come to
judgment.
2. Take notice of such particular duties, as the
Holy Ghost on this ground enforceth. For this pur-
pose consider these texts, Luke xxi. 28, Rom. viii. 19.
1 Cor. i. 7, Heb. xi. 16, 2 Tim. iv. 8.
3. Patiently bear afflictions, for the day draweth
nigh, James v. 8, Heb. x. 37.
4. Watch, Mat. xiii. 35, Luke xii. 36.
5. Be sober, 1 Peter iv. 7. Sobriety is a kind of
moderation in all things ; excess is contrary thereunto,
Luke xxi. 34.
6. Try thy faith, Luke xviii. 8, 2 Cor. xiii. 5. Of
all graces this will then stand thee in most stead.
7. Be the more careful to avoid sin, 1 Coi*. xvi. 11.
Then shall that judgment be pronounced which will
admit of no repentance.
8. Be more careful of all duty, 2 Peter iii. 11. A
servant will double his diligence when he kaoweth
his master is at hand, Mat. xxiv. 46.
Sec. 86. Of the resolution and ohservalions q/'Heb.
X. 24, 25.
Ver. 24. And let us consider one another, to provoke
unto love, and to good works :
25. Not forsaking the assemhllng of ourselves to-
gether, as the manner of some is; but exhorting one
another : and so much the more, as ye see the day ap-
proaching.
In these two verses there is a dii-ection in reference
to others, to keep them from faUing away.
Hereof are two parts :
1. The duty to be performed, ver. 24.
2. The means of effecting the same, ver. 25.
In setting down the former, we may observe,
1. The connection of it with the former, in this co-
pulative and.
2. The direction itself. Wherein we may again
observe,
1. The manner of propounding it, let us.
2. The matter whereof it consisteth. This is set
out,
1. By the main duty.
2. By the end thereof.
In the duty we have,
1. An act enjoined, consider.
2. The object thereof, one another.
340
GOUGE ON HEBREWS.
[Chap. X.
The end is described,
1. By another act, to provoke.
2. By the object whereunto they should provoke.
This is double :
1. Love, 11)1 to love.
2. To good works, and to good n'orJcs.
The means of performing the foresaid duty of con-
Bidering one another, is in one word. Christian com-
munion.
This is set down two. ways :
1. Negatively.
2. Athrmatively.
The negative declares,
1. The thing forbidden.
2. An exoniplitication.
The thiug forbidden is, forsaking ; amplified by
the thing forsaken, the assembling of themselves together.
The exempUficatiou is sei v'^t,
1. By the extent of it, in this word, manner or
custom.
2. By a restraint of it, of some.
3. By the inference, in this particle of comparison,
as.
The affirmative declares,
1. The duty required.
2. A motive to enforce it.
In declaring the duty, we are to observe,
1. The inference, in this particle of opposition, hut.
2. The substance ; herein is noted,
1. An act, exho'ting.
2. The object, one another.
The motive is taken from the near approach of the
last day.
This is,
1. Propounded.
2. Enforced.
In propounding it, there is mention made,
1. Of the time itself, the day.
2. Of the drawing near thereof, approaching.
3. Of the clear evidence, ije see.
4. Of the inference of it, so much the more, as.
Doctrines.
I. Christians must he careful of others' edification as
well as their own. This is gathered from this copu-
lative a7id. See Sec. 75.
II. Circumspection is a Christian duty. This verb
consider imports as much. See Sec. 75.
III. Circumspection must he extended to ourselves
and others. For we must consider one another. See
Sec. 76.
IV. Christians must he provoked to duty. This is
the end of considering one another. See Sec. 76.
V. Christians must especially be provoked to love.
That is here in particular named. See Sec. 77.
VI. Love must he manifested by tcorks. | These
therefore are added to love. See Sec. 77.
VII. ]Vorks proceeding from love are good worlcs.
So they are here styled. See Sec. 77.
VIII. They irho have once joined themselves to the
church, must never fall from it. This is to forsake
the assembling of themselves together.
IX. Professors are prone to fall away. This exem-
plification, as the manner is, implieth as much. See
Sec. 80.
X. Custom is no sure rule. The apostle here would
not have us follow the custom. See Sec. 80.
XI. All are not to be involved in the guilt of some.
The apostle here speaking of a revolt, taxeth some
only, not all. See Sec. 80.
XII. The apostasy of some must make others the
more stedfast. For this end the apostle doth here
make mention of others' apostasy. See Sec. 80.
XIII. It is a Christian duty to incite one another to
duty. This phrase, exhorting one another, intendeth
thus much. See Sec. 81.
XIV. Christians must do ivhat they can to keep one
another from apostasy. This particle of opposition,
but, intends thus much ; Sec. 81.
XV. There is such a day to come as never icas, nor
shall be till that day. This is the last day, the day
of judgment, which by an excellency is here styled
the day. See Sec. 82.
XVI. The last day is near approaching. So much
is here expressed. See Sec. 83.
XVII. The evidences of Christ's near approaching
are very clear. We may see as much. See Sec. 84.
XVIII. The near approach of the last day should
make Christians the more careful of duty. This phrase
of comparison, so much the more, as, intendeth thus
much. See Sec. 85.
Sec. 87. Of setting before professors the utmost danger
of apostasy.
Ver. 20. For if vje sin xoilfully after that toe have
received the knouiedge of the truth, there remaineth no
more sacrifice for sin.
The apostle, in this and some other verses following,
la5'eth down a general reason to enforce all the fore-
named duties, especially to enforce his caution against
apostasy, in the beginning of the former verse. The
reason is taken from the fearful issue that may follow
upon neglect of the foresaid duty, and upon forsaking
their holy profession.
Before he declareth the doom, he setteth down the
greatness of the sin, whereunto they are like to fall,
that so the justice of the punishment might more
clearly appear.
The causal particle that is premised, 'ydo,for, plainly
demonstratelh, that the description of the sin, and
declaration of the punishment, are brought in as a
reason to make Christians the more watchful against
the beginning of apostasy.
Of the notation of the Greek word sin, how it is
taken from an Hebrew word which signifieth to embit-
ter, hath been shewed. Chap. iii. 13, Sec. 148. In
which sense it is said, whosoever abideth in Christ,
Ver. 26.]
GOUGE ON HEBREWS.
341
ov^ apt-a^ravsi, ' sinneth not,' 1 John iii. 6. The
word also implieth persisting in sin, and making a
trade thereof.
This being the nature of sin, to embitter God, and
to grieve his good Spirit, no marvel that the aggrava-
tion thereof, so far as is here set down, doth cause so
great vengeance as is here expressed.
The apostle doth not simply charge the Hebrews
with committing the sin here described ; but to keep
them far from it, he sets it down by way of supposi-
tion, thus, if ive sin, or as it is in the Greek, aiMaora.
vovruv, sinninc/. This participle is equivalent to a con-
ditional conjunction, for it lays down a case, sinninr/,
or in case we sin, which is all one with our English,
i/we shi. So as this manner of setting down this sin
is a mitigation of the point, to move them to give
the better heed thereto.
There is also another degree of mitigation in this
pronoun, yi/j^uv, ice, whereby he includes himself as
well as them, and sheweth that even he himself could
not look to escape the vengeance here denounced, if
he should fall into the sin here described.
The inference of this reason upon that which went
before, sheweth the uttermost danger whereunto pro-
fessors may fall is to be made known unto them.
See Chap. vi. 4, Sec. 30.
Sec. 88. Of wilfulness aggravating sin.
One especial degree wJaereby the heinousness of
apostasy is here aggravated, is in this word, hounlui,
wilfully. It cometh from a root, vkimv, that signifieth
willing or voluntary, and that seems to be derived
from a verb, l/xw, cedo, that signifieth to yield.
The philosopher^ opposeth this word to such things
as are done in ignorance, or violence, whereunto one
is forced, as when a man doth a thing of his own ac-
cord, or mind, not through ignorance, nor through
any compulsion, or instigation, or allurement without,
but by the sway and bent of his own rebellious will
and perverse disposition. Willingly and by constraint
are made opposite terms. Mri avayxaffrug aXX' Ixobsiug,
1 Peter v. 2. This is an high pitch of impiety, and
exemplified by these phrases, ' Hath trodden under
foot the Son of God, and hath counted the blood of
the covenant an unholy thing, and hath done despite
unto the Spirit of grace,' ver. 29.
This wilfulness presupposeth a resolution to con-
tinue therein, as the Israelites, who said, ' As for the
word that thou hast spoken unto us in the name of
the Lord, we will not hearken unto thee, but will cer-
tainly do whatsoever thing goeth forth out of our own
mouth,' &c., Jer, xliv. 16, 17.
By this it appears that wilfulness in sin is a great
aggravation thereof, Num. xv. 30, &c. ; Deut. i. 43 :
Mat. xxiii. 37 ; John ix. 41 ; Acts vii. 51.
It sheweth that the mind is set on sin, yea, set
against God, and against his holy will. It is some
' Arist. Ethic. I, 1.
extenuation of sin, that men are deceived thereby, and
that men therein do what they would not, Eom. vii.
11, 15, 10, If falling through ignorance, weakness,
temptation, compulsion, be extenuations, then the
foresaid wilfulness must needs be an aggravation.
This teacheth us to hold in the reins of all manner
of evil lusts, and to do what we can to keep them
down. Be far from spurring them forth. We do too
oft and too much grieve the Spirit of God, in our
greatest watchfulness, and that by reason of our
spiritual weakness, proueness to sin, and temptations
whereunto we are subject. Let us not ' add drunken-
ness to thirst,' Deut. xxix. 19, nor ' draw on sin with
cart-ropes,' Isa. v. 18. Let us not turn weakness
into wilfulness, nor infirmity into obstinacy. We
pray that God would not lead us into temptation ;
shall we cast ourselves thereinto ?
Sec. 89. Of the danger of trading in sin.
As the Greek word aijjaoTavovTOiv, translated sin,
doth here intimate a continuing, a living, a trading in
sin (as was shewed Sec. 87), and in that respect is
brought in as a cause of the severe judgment here
denounced; it giveth proof that to give one's self over
to sin, is to give himself over to judgment. Witness
Ahab, who sold himself to work wickedness, 1 Kings
xxi. 20, 21 ; so Ahaz, 2 Chron. xxviii. 2, &c, ; and
Manasseh, 2 Chron. xxxiii. 2, &c. With this doth
the apostle upbraid obstinate and impenitent sinners,
Rom. ii. 5.
1. Judgment is the wages of sin. The more work
the greater wages, Rom, vi. 16, 23.
2. Trading in sin would impeach God's holy
jealousy, if judgment were not executed thereupon.
1. By this we have a demonstration of the woful
condition of these times, wherein there is such trading
in sin. Do not most persons continue to live and die
in their sins; who almost is reclaimed, notwithstand-
ing the plenty of powerful preaching among us ? Men
' hate to be reformed,' Ps. 1. 17. What then can be
expected but severe vengeance?
2. Learn hereby to prevent the extremity of judg-
ment; persist not in sin, but turn from it, Ezek.
xxxiii. 11.
3. Give yourselves to righteousness, trade therein,
Rom. vi. 19. This is a thriving trade, Diligence
herein will keep thee from trading in sin ; for the flesh
and the spirit are contrary. Gal. v. 17; and we cannot
serve two masters. Mat. vi. 24.
Sec. 90. Of the gospel as the word of truth.
Another aggravation of the sin, is about the time
when it is committed ; which is thus expressed,
after that we had received the knowledge of the truth;
"This is that illumination which is mentioned. Chap,
vi. 4, Sec. 32.
Here we are to consider,
1. What kind of truth is here meant.
342
GOUGE ON HEBREWS.
[Chap. X.
2. What knowledge.
3. How received.
1. As the whole word is called 'truth,' John xvii.
17; so in special manner the gospel, James i. 18;
Eph. i. 13 ; Col. i. 5. It is truth apparently above
poets, who are full of fictions.
2. Above human writings, which are uncertain.
3. Above the law in the several kinds thereof, as,
(1.) Above the judicial law, which was to continue
but a time.
(2.) Above the ceremonial law, which was but a
sha iow of a substance.
(3.) Above the moral law, which hath lost its power
of justifving man, and also of condemning him that
believeth in Christ, Rom. viii. 1, 3.
The gospel may in special maimer be styled the
truth, in regard of,
1. The author of it, who is the Lord God of truth.
2. The general matter, which is truth only, no
falsehood, no error therein. In these two respects
the whole word of God is truth.
3. The excellency of it, for it is a truth that bringeth
salvation, Eph. i. 13. Thus it is the truth of truths.
4. The special matter thereof, which is Christ Jesus,
' the way, the truth, and the life,' John xiv. 6.
5. The accomplishment of the types, prophecies
and promises made under the law.
G. The etlect and work of it ; it worketh faith in
such as hear it, Eph. i. 13. Therefore it is styled
' the word of faith,' Rom. x. 8.
7. It is the means of conveying the Holy Ghost into
us, and fiUing us with the gifts thereof, Gal, iii. 2,
Acts X. 44. In sundry of these and other like respects,
this truth is called ' the good word of God,' whereof
Eee Chap. vi. 5, Sec. 35.
This epithet tmlh, setting forth the word, namely,
truth, sheweth an especial use thereof, which is to bo
as a tnuclistone to try all our doubts thereby ; that
60 we may hold fast what is found thereby to be sound,
and reject whatsoever it discoverelh to be unsound,
1 Thes. v. 21, 1 John iv. 1, Heb. xiii. 9.
2. This should move us to have the gospel in high
account. Such a truth is revealed thereby, as can be
found uowhere else, yet is absolutely necessary to be
known. Account of it as David did of that word of
God which he then had, Ps. xix. 7, &c., and cxix. ;
testify as much after such a manner as he did ; medi-
tate on it day and night, make it thine instructor, thy
counsellor, thy guide, thy light ; let it be more sweet
to thee than honey or the honeycomb, and more pre-
cious than the finest gold. Finally, pray for ' the
Spirit of truth;' this is promised, John xvi. 13. Thus
Ehalt thou partake of the benefit of this truth.
Sec. 91. Of receiving the truth.
The knowledge that is here meant, is knowledge of
the gospel, and this wrought in them by a supernatural
work of God's Spirit. Hereof see more, Chap. vi. 4,
Sec. 32. See also the Treatise of the Sin against the
Hohi Ghost, part ii. sec. 17.
The word, i-iy\/OiSii, translated knowledge, is a com-
pound. The simple noun, yviZoic, signifieth knowledge,
Luke i. 77. The word in my text is compounded
with a preposition, e-l, that signifieth to, and signifieth
acknoivledging ; and so it is translated, Titus i. 1,
Philem. 6. So as it conipriseth under it an act of the
mind in conceiving the truth ; an act of the will in
consenting, and an act of the heart in assenting to
it and atlecting it.
In these respects they are said to receive the know-
ledge of the truth. So as the gospel hath a power to
enlighten men's minds, and also to cause them to re-
ceive what they do conceive. On this ground it is
called ' the word of faith,' Rom. x. 8. We have an
instance hereof in that violence which was offered to
the kingdom of heaven, when John began to preach
the gospel, Mat. xi. 12 ; and in the Samaritans'
accepting of Christ when he himself preached the
gospel amongst them, John iv. 41 ; and the mighty
work w'rought upon sundry Jews upon preaching the
gospel anon after Christ's ascension, Acts ii. 41 and
iv. 4.
1 . The matter of the gospel consisteth in such high
mysteries, and so clearl}' and plainly revealed, as
moveth men to embrace the same. They are such as
' eye hath not seen, nor ear heard, nor ever entered
into the heart of man,' 1 Cor. ii. 9. * In other ages
they were not made known unto the sons of men, as
now they are revealed unto his holy apostles ; to make
all men see what is the fellowship of the mystery,
which from the beginning of the world hath been hid
in God,' Eph. iii. 5, 9. This excellent matter of the
gospel allures men to receive that truth.
2. A secret efficacious work of the Spirit useth to
accompany the ministry of the gospel, in which re-
spect it is styled ' the ministration of the Spirit,'
2 Cor. iii. 8.
1. The wrong which papists do to God's people is
herein much aggravated, in that they obscure this
clear and excellent ministry of the gospel by an un-
known tongue. They sufler not people to read in
their houses, nor hear it read but in an unknown
tongue in their churches. The Jews did not so deal
with people under the law. Men, women, and chil-
dren, yea, and strangers, were to hear the law, that
they might learn and fear the Lord, Deut. xxxi. 12.
Therefore Ezra, that good priest, ' brought the law
before the congregation, both of men and women, and
all that could hear with understanding,' Neh. viii. 2.
Herein they shew themselves like to the scribes and
pharisecs, who ' shut up the kingdom of heaven against
men : for neither they themselves go in, nor sufler
tlium that are entering to go therein,' Mat. xxiii. 13.
We have a proverb concerning a dog in the mauger,
that he neither eats provender himself, nor suflers the
horse to eat it. Such a doggish disposition have they.
Ver. 26.]
GOUGE ON HEBREWS.
343
2. The above-said power of the gospel serves as
a matter of trial, whereby we may examine ourselves
whether this truth hath shined on us or no. We
have a proverb, that tanning sheweth that a man hath
been much in the sun. Receiving of the truth is a
blessed kind of tanning. If men live where there is
much sound powerful preaching, and yet no receiving
of it, we may well conclude that ' the God of this
world hath blinded the minds of them which believe
not,' 2 Cox'. iv. 4. Fearful is the doom that is de-
nounced against such, in these words, ' God will come
in flaming fire, taking vengeance on them that know
not God,' 2 Thes. i. 8.
3. This ministereth matter of gratulation, for this
evidence of God's special favour to us. When the
church heard that the Gentiles had received this truth,
* they glorified God, saying. Then hath God also to
the Gentiles granted repentance unto life,' Acts xi. 18.
4. It gives good ground to be earnest with God to
vouchsafe this truth to such as yet have it not, as to
the Jews, Rom. xi. 25, 26, and to such as have been
deprived thereof.
6. It giveth matter of deep humiliation on their be-
half, who have long lived under the sunshine, and yet
are no whit at all tanned. Assuredly there is much
wilfulness in such. Christ in his day thus com-
plained against them. ' How oft would I have
gathered thy children together, even as a hen gathereth
her chickens under her wings, and ye would not !'
The apostle layeth this down as the note of a reprobate,
* That receive not the love of the truth, that they
might be saved,' 2 Thes. ii. 10. They are like despe-
rate patients, which throw their physic into the fire, or
like impudent debtors, that will not accept a discharge
by a surety, and like obstinate rebels, that will not
accept a pardon.
6. This should stir us up among whom the afore-
said truth is preached, to take heed that we be not
wanting to ourselves in keeping off the powerful work-
ing of it. Let us read it diligently, and frequent the
public ministry thereof, and that with this mind, to
receive the truth of it. As our understanding is en-
lightened, so let us endeavour to bring our will to yield
unto it, and to receive the knowledge of it. Though
simply it be not in our power to believe, yet it is in
man's power to put away from him this word of life, and
so to deprive himself of the benefit of it. The apostles
therefore upbraid such obstinate rebels with these
words, * Ye put the word of God from you, and judge
yourselves unworthy of everlasting life,' Acts xiii. 46.
Nothing makes God more complain against people than
this, Isa. V. 1, &c., Luke xiii. 34.
Sec. 92. Of rejecting means of grace, how dangerous
it is.
The depth of the sin here described consisteth in
the time of committing it, ' After that we have received
the knowledge of the truth.'
This noteth out two points of aggravation :
One is a renouncing of the means of grace, implied
in this phrase, received the knowledge of the truth.
The other is a renouncing it against evidences of
that truth, implied in this phrase after that ice have
received, so as to sin against means of keeping us from
sin makes sin the more heinous, Luke xii. 47, John
ix. 41, James iv. 17, 2 Pet. ii. 20, 21.
1. This implieth a resolved and settled obstinacy
against the good will of God, manifested for our good.
It is an opposition of our wills to God's. Thus God
is provoked to alter the affection of a father into the
disposition of a judge.
2. It is a demonstration of an ungrateful disposition.
For the gospel is a gladsome message ; never was the
like sent to the children of men. Therein is the
greatest evidence of favour that a creature could de-
sire of his Creator, or the Creator bestow upon his
creatures. The gospel revealeth God's love to man so
far, as to give him his Son, his Son incarnate, his Son
made a servant, subject to manifold infirmities, a
surety, a sacrifice.
3. It argueth a perverse rejecting of things which
concern our own good, our best good. So as they are
not only excellent in their kind, but beneficial to us,
absolutely necessary for avoiding misery, and settling
us in true happiness.
Let us therefore to whom the gospel is revealed take
heed of Capernaum's woe. She was by the excellent
means afforded ' lift up to heaven,' but by her abuse
thereof ' cast down to hell,' Mat. xi. 23.
Sec. 93. Of sinning against the evidence of the Spirit.
This circumstance of time, after we have received,
Sec, giveth proof, that to sin against the evidence of
the Spirit is the highest pitch of impiety. In this
especially consisteth the nature of the sin against the
Holy Ghost, as hath been shewed in the Treatise of the
Sin against the Hohj Ghost, part ii. sec. 15. This is to
' do despite unto the Spirit of grace,' ver. 29, and to
'resist the Holy Ghost,' Acts vii. 51. This is the
greatest dishonour that can be done to God.
On this ground it becometh us to be very watchful
and careful in withstanding this apostasy, that we
make no way at all thereunto. Of directions hereunto,
see The Treatise of the Sin against the Holy Ghost,
part ii. sec. 33.
Sec. 94. Of sin growing unpardonable.
The punishment of the fore-mentioned heinous sin
is set down two ways,
1. Privatively, in denying means of pardon, ver. 26.
2. Positively, in shewing the kind of vengeance,
ver. 27.
In the former two things are supposed :
One, that a sacrifice is needful for expiation of sin.
The other, that there is but one sacrifice that can
take away sin.
sn
GOUGE ON HEBREWS.
[Chap. X.
In the latter it is plainly expressed that sin may
prove inexpiable.
The tirst thing supposed, that a pacrifice is needful
to expiate sin, is manifest by the mention of a ' sacrifice
for sius.' For where there is no sacrifice, sin re-
maineth. Hereof sec more, Chap. ix. 22, Sec. 111.
The second thing supposed, that there is but one
sacrifice to expiate sin, is evident by these phrases,
there remaiiieth no more. Of the Greek word azoXii-
mrat, translated there remainelh, see Chap. iv. G, Sec.
87, and of this phrase tu/. In, no more, see Chap. vii.
11, Sec. G4.
Of the point itself, see ver. 12, Sec. 39, and Chap,
vii. 27, Sec. 115.
That sin may prove inexpiable is intended by the
last phrase, /o»- sins. No sacrifice can take away sin
but the sacrifice of Christ, which was but one sacri-
fice, once otlered up ; but men may proceed so far in
sin, as to reject that sacrifice ; which if they do, there
remaineth no means of pardon ; see ver. 12, Sec. 35.
See also the Treatise of the bin against the Holy Ghost
part ii. sees. 20, 26, 27.
Sec. 95. Of damnation necessarily following ttpon
non-expiation.
Yer. 27. But a certain fearful looking for of judg-
ment and fiery indignation, which shall devour the
adversaries.
The positive punishment of apostates is here set
down.
This is set down in a kind of opposition to the for-
mer, or rather distinction, as is evident by this particle
hi, but. The former sheweth how they deprived them-
selves of the means of pardon ; this latter how they
bring upon themselves that which shall consume them.
This adversative particle imphelh, that contemners
of the gospel do not only deprive themselves of the
benefit thereof, but also bring upon themselves the
uttermost curse of the law.
The positive punishment is expressed under this
word xiiai'jjg, judgment. Of the derivation of that
word in Greek, see Chap. ix. 27, Sec. 13G.
Judgment is a general word, that compriseth under
it all manner of efiects of God's wrath. Properly it
signifieth a sentence given upon hearing of a matter
by a judge. It is oft put for the execution of such a
sentence, and that most commonly for the execution
of punishment, as here in this place. So as hereby is
declared, that the fore- mentioned sinners are so far
from reaping benefit by the sacrifice of Christ, as no-
thing but execution of just vengeance can be expected.
For sinners not j/urged shall assuredly bo condemned.
There is no mean between non-remission and damna-
tion. Thus much is intended under this phrase,
' That soul shall utterly be cut ofi"; bis iniquity shall
be upon him,' Num. xv. 31.
1. The infinite perfection of the divine properties
require as much ; none of them, no, not one in the
least degree, shall be impeached. Though therefore
God's grace may be most free, and his mercy abun-
dant, yet will neither of them shew themselves against
justice. But the only way to satisfy justice for sin-
ners, is Christ's sacrifice ; when that is denied, no
grace or mercy will appear.
2. Maintenance of the honour and esteem of Christ's
sacrifice requires this kind of proceeding with sinners.
For if men might escape damnation without that sacri-
fice, they would too lightly esteem it. Therefore, as
they who have their sins expiated by this sacrifice are
not only freed from damnation, but made partakers of
eternal life ; so they who arc not expiated thereby, do
not only miss of eternal life, but also implunge them-
selves into everlasting damnation.
1. This cannot be but a great terror to such as
lightly esteem that invaluable price of our redemption.
They provoke the Judge not only to say, ' Depart from
me, ye workers of iniquity,' Mat. vii. 23 ; but also to
pronounce this curse against them, ' Depart from me,
ye cursed, into everlasting fire,' Mat. xxv. 41.
2. This affords a good caution to us all, to give all
diligence to have assurance of the pardon of sin, while
here we live. If the leper under the law was to com-
plain of his uncleanness, and to cry out, ' Unclean,
unclean ! ' Lev. xiii. 45 ; how much more ought they
to complain of their spiritual uncleanness, who have
not their sins pardoned ! See more hereof in the
Treatise of the sin against the Holy Ghost, part ii. sees.
28, 32.
Sec. 96. Of ajyostates looking for fearful judgments.
The judgment here spoken of is said to he fearful.
Of the derivation of the Greek word <poCs^a, trans-
lated/ert?/u/, see Chap. ii. 15, Sec. 149. It implieth
a judgment so terrible, that when men come to appre-
hend it, or to feel the torture thereof, they would
gladly, if they could, flee from it. So much the deri-
vation of the word implieth.
Thus then it appears that apostasy maketh men
liable to severe judgment. The injunction of the law
for executing vengeance on such gives evidence to the
truth of the point, Deut. xiii. 12, &c.
So do the visible judgments which were executed on
Saul, 1 Chron. x. 13; Joash, 2 Chron. xxiv. 23, &c. ;
and Judas, Mat. xxvii. 5.
It stands us therefoi'e in hand, with our uttermost
power, to prevent apostasy. How this may be done
is shewed, ver. 25, Sec. 79 ; and Chap. iii. 12, Sec.
122,
He styleth this punishment an e.rpectation, or look-
ing for, of judgment. The Greek noun sxdoy^r,, is derived
from a verb, ds^oij,a.i, that signifies to receive. Mat. x.
40. From that simple verb a compound, r/My^o/xui,
cxpecto, to tarry for, or expect, 1 Cor. xi. 33, and from
thence the word of my text.
He here useth this word, to shew that the conscience
of apostates (who sin against their conscience) doth
Ver. 27.]
GOUGE ON HEBREWS.
345
apprehend the just desert of their apostasy, and can-
not but think that vengeance must needs come. In
this respect they cannot but expect and look for judg-
ment ; and to aggravate this terror and horror of con-
science the more, he addeth a small particle, r/g, cer-
tain, to shew that it can hardly be expressed.
It appears, then, that apostates stand convinced in
their own conscience of their great sin, which makes
them still expect vengeance. Their own apprehension
arraigns them, and condemns them ; and thereupon
they look for judgment. This was Cain's case. Gen.
iv. 13 ; and the case of Judas, Mat. xxvii. 4. Many
that have not expressed so much outwardly, have in-
wardly been as much tortured in their consciences.
Their own conscience being the sergeant to appre-
hend them, the informer to accuse them, the witness
to testify against them, their mouths must needs be
stopped. A thousand other witnesses are not of such
force as a man's own conscience. If he deny what is
testified against him by his conscience, his conscience
will force him to confess it. If he seek to extenuate
it, his conscience will aggravate it, because it is privy
to all his intents and purposes, yea, to all his ends
that he aims at, and to every particular circumstance.
1. Behold here a diffei'ence betwixt perseverance
and apostasy. Perseverance in our holy profession
maketh us look for a crown of glory, 2 Tim. iv. 7.
But this for judgment.
2. This instructeth us in the folly of such obstinate
sinners as think all is well enough, because they can
carry out matters bravely before men, when their con-
science within them is as an accuser, witness, judge,
and executioner ; like a bankrupt, or felon, that mak-
eth great brags before strangers, when he knows there
are sergeants in every street to arrest him. Judge
whether such a man's tongue and behaviour can agree
with his mind and heart.
Sec. 97. Of divine indignation incensed l>g apostasy.
This phrase, and fiery indignation, is added as an
aggravation of the former point, which was styled
fearf id judgment. The copulative oncZ joineth these
two phrases, /ea?yw^ looking for &r\d Jiery indignation,
together ; for they are both of the same case, and both
brought in, in opposition to the denial of a sacrifice :
thus, ' there remaineth no more sacrifice, but a fear-
ful looking for of judgment;' and again, 'there re-
maineth no more sacrifice, but fiery indignation.'
The Greek word ^JjX&j, translated indignation, is
that which usually is put for zeal.
The verb i^sw, ferveo, from whence it is derived,
signifieth to loax hot, or to hoil with heat. Thence
the noun here used is by a metaphor put for the heat
of affections. Acts xviii. 25, Rom. xii. 11 ; and that
sometimes in liking of a thing, and then it signifieth
heat of desire. Thus it is used. Col. iv. 13. In this
phrase, ' he hath a great zeal for you ; ' that is, a great
desire of your good ; and where the apostle giveth ad-
vice, * desire spiritual gifts,' 1 Cor. xiv. 1. The word
desire is expressed under the verb, ^jjXours, from
whence the word of my text is derived.
It is also used in dislike of a thing, and that either
in the evil part, and translated as here, indignation,
Acts v. 17, or in the good part, anger or grief, John ii.
17, 'The zeal of thine house hath eaten me up;'
that is, anger and grief which I conceive upon the
profanation of thy house so wrought upon me, as it
hath even eaten me up, and consumed me. In this
sense some here take it, and expound it, ' fiery indig-
nation.' In the Greek it is thus word for word, -Kvohi
^^Xog, indignation of fire. The substantive ^re is by
an Hebraism put for an adjective, fiery. This addeth
much emphasis, and sheweth that it is as fierce as fire
can be.
Others take the word zeal, properly, for heat or
fervour, and so make it an epithet to fire, as if he
had said, /errour of fire, ox fervent fire.
The former interpretation includes this latter ; for
hj fiery indignation may be understood such indigna-
tion as causeth fire ; that is, such torment as tortur-
eth a man as much as any fire can do, yea, infinitely
more.
This is added to shew that apostates much incense
God's wrath. The word translated indignation in-
tendeth thus much, as hath been before noted. Here-
upon God denounceth this threatening against them,
' My soul shall have no pleasure in them,' ver. 88.
This is further manifest by the several judgments
denounced against the churches of Asia for their
apostasy, Rev. ii. 5, &c. ' God destroyeth such as go
a whoring from him,' Ps. Ixxiii. 27. Instance the old
world. Gen. vi. 7 ; the revolt of the ten tribes, 2 Kings
xvii. 7, &c. ; and Judah's captivity, 2 Chron. xxxvi.
16.
Nothing is more dishonourable to God ; no greater
disparagement to Christ's sacrifice ; no more despite
to the Spirit of God can be done ; no greater disgrace
to the church of God, and to the gospel of grace, and
professors thereof ; and no greater advantage to the
enemies of God's people, whether devils or wicked
men, than the apostasy of professors.
This affords a good caveat for using all means that
may be to avoid that sin which incenseth such indig-
nation. The wise man saith, that ' the king's wrath
is as the roaring of a lion ' ; ' whoso provokes him to
anger, sinneth against his own soul : ' for ' the wrath
of a king is as messengers of death ; ' but ' a wise man
will pacify it,' Prov. xix. 12, and xx. 2, and xvi. 14.
Of means for avoiding apostasy, see ver. 25, Sec. 79.
Sec. 98. Of the fierceness of God's wrath.
This epithet ^er?/, being added to the former word,
indignation, whereby the hot wrath of God is aggra-
vated, giveth us to understand that God's wrath is
fiery. It is fierce, violent, burning, torturing, tor-
menting. This phrase, /ert-'owr of fire, thus expressed,
346
GOUGE ON HEBREWS.
[Chap. X.
fiery indiff nation, addeth much emphasis. It is like
this phraso in another kind, ' the power of his might,'
Epli. vi. 10. This fierceness of God's wrath is hy
sundry prophets set out to the life, as, Deut. xxxii.
21, 22, itc, Ps.- xviii. 7, 8, and xxi. 9, Isa. xxx, 33,
Jer. xvii. 4, Ezek. xxxviii. 19. In the New Testa-
ment, the manifestation of God's wrath is set down in
the world to come, as 2 Thes. i. 8, Mat. xxv. 41, Rev.
XX. 10, 15, and xxi. 8.
Quest. Is it a material fire wherewith the damned
in hell are tomiented ?
Ans. This is too curious a point to resolve to the
full, but yet this answer may safely be returned ; —
It is no wasting or consuming fire, but a torturing;
and so far corporeal as it tormenteth the body, and so
far incorporeal as it tormenteth the soul ; for it is
prepared for the devil and his angels, which have no
bodies, Mat. xxv. 41.
1. The ground of the fierceness of this wrath, is
the greatness of the person whose wrath is incensed ;
as his greatness is, so is his indignation infinite and
incomprehensible.
2. The heinousness of the sin ; for the punishment
is proportioned according to desert.
3. AVant of means to quench this fire. If a great
fire be kindled, and much fuel added, and no water to
quench it, it cannot be but very great.
This afl'ords matter of caution, to take heed of kind-
ling this fire, or bringing fuel unto it. Will a wise
man bring fire unto gunpowder, or to a stack of dry
bavens ? Consider the care of this city in preventing
and quenching fires. Much more careful should we
be about the fiery indignation here mentioned. It
seizeth, first, on the bodies of men, and on their souls,
Luke xii. 5 ; thirdly, on their families, Zech. v. 4 ;
fourthly, on whole cities. Gen. xix. 24, 25 ; fifthly,
on nations, Zeph. iii. 6 ; seventhly, on the whole
world. Gen. vii. 11; eighthly, yea, for ever in the
world to come. Mat. xxv. 41. Of rules for preventing
this fiery indignation, see A Plaster for tJte Platjue, on
Num. xvi. 44, sees. 8-5, &c. See also ver. 25,
Sec. 79.
Soc. 99. Of the certainty of judgment against apos-
tates.
Yet further to aggravate the foresaid judgment, the
apostle addeth this efi"ect thereof, it sludl devour the
adversaries. The word iadiuv, translated devour, pro-
perly signifieth to eat up a thing, as the seven lean
kine in Pharaoh's dream did eat up the seven fat kino.
Gen. xli. 20. Thus fire is said to eat up a thing,
when it burns it up and consumes it; this is to devour
it. Yet this is not here properly to be taken, for hell
fire doth not consume the damned, but because that
fire which consumeth a thing useth to bo very hot,
and the hotter it is the sooner it consumeth, therefore
this effect is hero set down to aggravate the heat of
this fire, and the greatness of their torment ; yea, and
an impossibility to be freed from it. For that which
is devoured cannot escape.
Here is further added a participle, /isXXovrog, that
setteth out the time to come in this word sliall, to
shew that howsoever their doom may be spared for a
while, and they impudently go on in their sin, yet
they shall assuredly be judged and devoured, as here
is sot down. So as there is no escaping hell torments,
apostasy makes men liable to certain judgment. There
is no withstanding God's fiery indignation. Of this
point, see the Treatise of the Sin against the Holy
Ghost, part ii. sees. 20, 21, &c.
Sec. 100. Of apostates being adversaries.
A special reason of the severity and certainty of the
aforesaid judgnaent upon apostates, is implied in this
title given unto them, roug vTivuiiriou;, the adversaries.
The word in Greek is a double compound, of a
preposition vTro, that signifies xmder ; and another,
£x, that signifieth of or from ; and an adverb, u^ri, that
signifieth contrary. They have a disposition contrary
to God, contrary to his son Christ, contrary to the
Spirit of God, contrary to the children of God, con-
trary to the gospel of God, and contrary to their own
souls ; yea, such adversaries as having made profes-
sion of the true religion, under colour thereof, do the
greater mischief. Some therefore translate this word
occulte adversarii, secret adversaries.
This sheweth that apostates are the greatest adver-
saries in the church of God. The apostle sayeth of
such an one, that ' he exalteth and opposeth himself
above all that is called God,' &c., 2 Thes. ii. 4. The
apostle expressly calleth such adversaries, 1 Cor. xvi.
9, Philip, i. 28, 1 Tim. v. 14, and thus he describeth
them, ' They both killed the Lord Jesus and their own
prophets, and have persecuted us ; and they please
not God, and are contrary to all men,' 1 Thes. ii. 15.
Fitly is this title given unto them.
1. In regard of their mind to God.
2. In regard of God's mind to them. The apostle
useth a word that setteth out both these, ^ioarMyiT; ;
it is translated ' haters of God,' Rom. i. 30, which is
used both actively, ' haters of God,' and passively,
' hated of God.' Such were the pharisees, and Alex-
ander the coppersmith, 2 Tim. iv. 14, and Julian the
apostate, of whoso story read The Recovery from Apos-
tasy, sec. 50.
1. This informs us in the equity of the severity of
the foresaid judgment. If it be equal that such as
have neglected to receive Christ should be cast into
hell fire. Mat. xxv. 42, &c., how much more equal
is it that adversaries, such adversaries as have been
described, should bo ' devoured with fiery indignation' ?
Is it not most meet that they should be judged ; that
their consciences should be made to lo;)k for judgment;
that the indignation of the Lord should be upon them ;
that it should be a fiery indignation ; that it should
devour them ?
Ver. 28.]
GOUGE ON HEBREWS.
347
2. This esteem of apostates before God that they
are adversaries, and that so fearful a vengeance doth
wait upon them, should make us fearful of giving any
way to this sin. To be in God's account an adversary,
is as to be a devil, for so the devil is counted, 1 Peter
V. 8,
Sec. 101. Of the law of Moses.
Ver. 28. He that despised 31oses's law died without
mercy, under two or three ivitnesses.
The apostle further proceeds to confirm the equity
of the fore-named judgment, by an argument taken
a minori, from the less.
Thus, the law of Moses was less than the gospel ;
But he that despised Moses's law died without
mercy ;
Therefore he that despiseth the gospel may much
more die without mercy.
By Moses's law is meant the law of God delivered to
the people by the ministry of Moses.
Thereof there were three kinds :
1. Moral, which [was] a general rule of righteousness
for all Adam's children, in the decalogue or ten com-
mandments.
2. The ceremonial, which was a particular prescript
form of piety for the time of the law.
3. Judicial, which was the rule of policy for the
polity of the Jews.
Some restrain this to the judicial law. But neither
of the fore-mentioned kinds must be excluded. For
the blasphemer sinned against the moral law. Lev.
xxiv. 16. He that gathered sticks on the Sabbath
day and was stoned. Numb. xv. 32, &c., offended
against the ceremonial law ; for howsoever the Sab-
bath be a part of the moral law, yet the strictness of
not kindling the fire thereon, Exod. xxxv. 3, against
which that man transgressed, was a part of the cere-
monial law.
The law for putting the disobedient child to death
was judicial, Deut. xxi. 21.
Because Moses was God's minister, therefore God's
law is styled ' Moses's law ;' for where Matthew
speaks of dishonouring parents, thus he expresseth it,
* God commanded,' Mat. xv. 4.
Another evangelist thus expresseth it, 'Moses said,'
Mark vii. 10. In like manner Moses is said to 'bring
Israel out of Egypt.' Hereof see more. Chap. iii. 16,
Sec. 164.
Sec. 102. Of despising the law.
The fault here intended is thus expressed, He that
despised.
The Greek word, akTr^oa^, so translated, signifieth
utterly to reject a thing. It is applied,
1. To rejecting of men's petitions, Mark vi. 26.
2. To despising government, Jude 8.
3. To disannuUmg men's wills and testaments, Gal.
iii. 15.
4. To despising of ministers of Christ and of God,
Luke X. 16.
5. To the frustrating of God's counsel, Luke vii. 30.
6. To the casting off of faith, 1 Tim. v. 12.
7. To making void the grace of God, Gal. ii. 21.
8. To nullifying the law, Mark vii. 9.
9. To God's bringing men's wisdom to nought,
1 Cor. i. 19.
10. To God's disannulling of the law, Heb. vii. 18,
Sec. 85. There see more of the notation of the word.
By these exemplifications of the word, the high
pitch of the sin here spoken of is set out to the full.
This sheweth that there is a difference between trans-
gressions. Some are beside the law, yea, and con-
trary to it ; whereof see Chap. ii. 2, Sec. 14, &c.
Others are a plain despising of the law, as the word
of the text here implielh.
The different words in all the learned languages that
do set forth sin do imply degrees therein. So do the
different sacrifices that were offered up for different
sins ; whereof read Lev. v. 6, and vi. 6, and iv. 3,
and Num. xv. 31, and 1 Sam. iii. 14.
So also do the divers punishments inflicted upon
different sinners, Luke xii. 47, 48 ; Mat. xi. 22.
And, finally, express testimonies, as Gen. xv. 18 ;
Ezek. xvi. 13, 51, 52 ; John ix. 41, and xix. 11.
Sec. 103. Of putting despisers of God's laio to death.
The punishment here mentioned, of despisers of the
law, is in general set down under this phrase, a.'7rohyjS>iii,
died. Of the derivation of the Greek word, see Chap,
vii. 8, Sec. 51. It is here spoken of a violent death
inflicted by a magistrate, who stood in God's room, and
bare his image ; and it sheweth that even in case of
religion, for despising the divine law, the despiser
might be put to death. A capital punishment might
be inflicted on such an one. This was not only per-
mitted, but also enjoined. Lev. xx. 1, &c. ; Deut.
xiii. 5. Answerably hath that course been practised,
Num. XV. 36 ; Lev. xxiv. 23.
This was thus enjoined by God, and practised by
his people,
1. To prevent further mischief; for if such should
live longer, they might be brought to do more hurt.
2. To keep others from being infected. A limb
that begins to be gangrene useth to be cut off, to pre-
vent the infecting of other parts.
3. To be a terror to others, Deut. xiii. 11.
4. To be a means of salvation to the parties them-
selves, 1 Cor. V. 5 ; Joshua vii. 17.
This justifieth the practice of magistrates in like
cases. Only let them take care that that which is
lawful in itself be done in a right and due manner ;
for it is a matter of great consequence to take away
the life of a man. Therefore,
1. The cause must be just.
2. It must be weighty.
3. It must appear to be so.
318
GOUGE ON HEBREWS.
[Chap. X.
Here the crime is set down to be despising of God's
law, and to this have the proofs before alleged special
reference.
1. Go.l is the hicjhest sovereign over all ; he is
* King of kings,' 1 Tim. vi. 15 ; so as despising his
law is the highest treason that can be.
2. GoJ's laws are the rule of righteousness ; from
them all laws take their equities.
3. If despisers of God's law should be suflfered to
live, God would be provoked to take the sword into
his own hand ; and God's stroke would reach far and
cut deep.
In this particular we may see how little respect
states and governors have to God and to his law.
Many, that are very severe against despising human
laws, suffor heretics, idolaters, blasphemers, apostates,
and sundry other like to them, to walk up and down un-
punished, llow can such expect divine protection ?
How can they not but expect divine vengeance ?
As public magistrates, so masters, parents, tutors,
schoolmasters, and others in authority, shew them-
selves in this case much blameworthy, in that they
can suffer such as are under them to despise God's
laws unpunished, and yet be severe enough in other
cases.
Sec. 104. Of cases wherein justice is to be executed
xiithout pity.
Because the taking away of a man's life doth ordi-
narily work compassion in men, the law, in the case
of despising his law, would have no pity or compassion
to be shewn.
The Greek word or/.r/s/MMv, here translated mercy,
Cometh from a root, oJy.rog, miscricordia, that signifieth
pity or compassion. The word of my text is five times
used in the New Testament. It is twice attributed to
God : once as he is the subject thereof, and styled
' mercies of God,' Rom. xii. 1.
Another time as he is the ' Father' and fountain
' of mercies,' 2 Cor. i. 3. Twice the word that sig-
nitieth bowels is joined with it ; as ' bowels and mercies,'
Philip, ii. 1, and 'bowels of mercies,' Col. iii. 12.
The fifth place is my text. A negative being added
to this word, as here it is, without mercies, sheweth
that there may be cases wherein no pity is to be mani-
fested. This is exemplified in God's people's dealing
•with the Canaanites, Deut. vii. 2 ; and with idolaters,
Deut. xiii. 7, i^c. ; and with wilful murderers, Deut.
xix. 13. Though God himself be infinite in mercy,
yet there are cases wherein the Lord will have no
mercy, Isa. ix. 17 ; Jer. xiii. 14 ; Hosea i. G.
This may be by reason,
1. Of the heinousuess of the sin.
2. Of the obstinacy of the sinner.
8. Of the contagion whereby others may be in-
fected.
This may be a good admonition to such as are in
place of authority, to consider the kinds of offences,
the disposition of persons offending, and the danger
that may follow upon undue pity.
In these and such like cases, they that stand in
God's room, and bear his image, must set God before
their eyes continually, and labour to have their hearts
possessed with such a zeal of God's glory, as their
ears may be stopped against the cries of such male-
factors, and their eyes closed against their tears or
other signs of anguish.
Sec. 105. Of punisliiny malefactors on yood ground.
Because severity may not be shewed rashly, but
upon very good ground, he addeth, in the close, this
limitation, under two or three ivitnesses. Though one
man may be so malicious as to accuse another un-
justly, and swear falsely against him, yet it is not
probable that two or three will agree together therein.
They will fear lest they should betray one another.
It is said of the witnesses that came against Christ,
that ' their witness agreed not together,' Mark xiv. 56.
Had there been but one witness, he might have agreed
with himself, though not with the truth.
The law therefore doth much insist upon this ; and
that both affirmatively and negatively, Deut. xvii. 6
and xix. 15. Hereunto alludeth Christ under the
gospel. Mat. xviii. 10.
1. All punishments are grievous ; if therefore they
be unjustly inflicted, they do exceedingly exasperate.
2. Capital punishments, if they be wrongfully in-
flicted, are irreparable ; who can restore life when
once it is taken away ?
As therefore in all cases we are to proceed on good
gi'ounds, so especially in cases of severity.
Thus shall we justify ourselves before God and
man ; thus shall we have the more peace in our own
consciences ; thus shall we have a good warrant against
murmurers and gainsayers.
By this kind of proof undue prejudice, rash sus-
picion, and false calumniation will be prevented.
Where there arc two or three witnesses, by diligent
sifting and examination, if the matter be doubtful, the
truth may the better be found out.
Sec. 106. Of the meaning of these words, ' Of how
much sorer punishment.'
Ver. 29. Of how much sorer punishment^ suppose ye,
shall lie be thouyht uorthy, who hath trodden underfoot the
Son of God, and hath counted the blood of the covenant,
wherewith he was sanctified, an unholy thing, and hath
done despite unto the Sjiirit of grace?
The reddition or application of the former argument
is hero set down.
The former part sheweth the great and just ven-
geance that despisers of the law brought upon them-
selves. This appHcation thereof sheweth that far
greater vengeance must needs follow upon despisers of
the gospel.
That this application might more clearly appear, the
Ver. 29.]
GOUGE ON HEBREWS,
349
apostle sets down both the kind of punishment and kind
of sin.
To make these points the more regarded, he brings
them in with an interrogative ; thus, n&Vw y^sieovog, Of
how much sorer, &c.
Of the emphasis of an interrogation aflfirming a thing,
see Chap, i, 5, Sec, 46, and ver. 14, Sec. 155, and
Chap, ix. 14, Sec. 76.
This word of comparison hath reference to the pun-
ishment before mentioned, which was capital, implying
the death of the body. Sec. 103. So as there are
greater punishments than a bodily death ; whereupon
the Lord saith, ' Fear not them that kill the body, and
after that have no more that they can do ; but rather
fear him which is able to destroy both body and soul
in hell,' Mat. x. 28.
The Greek word y^t'i^ovog, translated sorer, is com-
parative, but anomalous. The positive, zaxhg, is put
for any manner of evil, either of sin or of punishment,
Rom, i. 30.
Thus this comparative word of my text is used in
the case of sin, 1 Tim. v. 8 ; and in the case of
punishment, Luke xxvii. 64. So here ; for the word
punishment is expressly mentioned, and that under a
word, rifica^iag, that signifieth a vindictive punishment,
or revenge. The root, rifiupoc, ultor, whence it sprout-
eth, signifieth a revenger. The verb t//aw|=&), n/jLu^sofxai,
signifieth to revenge. Paul twice attributeth it to him-
self, in regard of that violent revenge he sought to do
to the professors of the Christian religion, Acts xxii. 5
and xxvi. 11.
Sec. 107. Of the vengeance that followeth contempt of
the gospel.
This emphatical phrase, how much sorer punish-
ment, giveth us to understand that despisers of the
gospel make themselves guilty of heavier vengeance
than despisers of the law. That is intended chap,
xii. 25, and Mat. x. 14, 15, and xi. 22, 24. God's
goodness and mercy is more manifested to man by the
gospel than was by the law. It hath shined more and
more unto the perfect daj', Prov. iv. 18. Tbe greater
the mercy is that is despised, the greater is the sin in
despising it. And answerable to the sin the judgment
useth to be. By the gospel so much is done for chil-
dren of men, as God is moved to say, ' What could
have been done more to my vineyard that I have not
done in it ?' Isa. v. 4.
This affordeth an admonition to us that live under
the gospel, that we have it in high esteem ; lest dis-
respect thereto cause a despising thereof, and de-
spising of the gospel causeth the severest judgment.
Take for an example Capernaum, Mat. xi. 23 ; and
remember the pithy exhortation of the apostle, chap.
ii. 1, Sec. 5.
Obj. We read of many sorer judgments under the
law than under the gospel.
Ans. 1. If it were so, it would not follow that gospel
sins were less, but that the patience of God was greater,
2 Peter iii. 9.
2. When punishment is deferred, it may be the
severer, Rom. ii. 5, Ps. 1. 21, 22.
3. Judgments under the gospel are more spiritual,
and in that respect more insensible, yet sorer ; as
hardness of heart, a seared conscience, a reprobate
sense, and greediness in sin.
These are scorpions, in comparison of those whips
which were under the law, 1 Kings xii. 14. These
especially are effects of God's just revenge. As assur-
ance of faith, peace of conscience, and joy in the Holy
Ghost are far greater blessings than outward peace,
worldly riches, temporal delights, and earthly honours,
so the spiritual judgments are the greater. They are
blind who see it not. See more of this point chap,
ii. 3, Sec. 21.
Sec. 108. Of the evidence of God's just proceedings
against sinners.
The fore-mentioned proceeding of God against
despisers of the gospel is so evident, as the apostle
refers it to their own judgment and determination in
this word Bo-/s/-s, suppose ye. In like sense it is used
by Christ himself, Luke xiii. 2, 4, John v. 39.
Of the divers acceptions of this word, see Chap,
iv. 1, Sec. 13.
It sheweth that such is the equity of God's proceed-
ings against sinners, as men themselves may discern
the same. This is manifested by other like phrases ;
as, 'judge ye,' Isa. v. 3 ; ' know ye,' Rom. iii. 19 and
vi. 16 ; 'ye know,' 1 Cor. vi. 9, 1 John iii. 15; ' what
will he do,' Mat. xxi. 40.
There are certain common notions in a reasonable
man which do demonstrate the equity of God's pro-
ceeding with them.
This teacheth us well to use that stamp of God's
image which he hath reserved in man notwithstanding
his fall. And for this end to compare God's dealing
with man in punishing him with his desert. Thus
shall we justify God, and shew ourselves ' children of
wisdom,' Luke vii. 35.
Sec. 109. Of sinners deserving what they suffer.
The justice of God's proceedings against sinners is
set down in this phrase, shall be thought tvorthy. Of
the meaning of the Greek word d^/w^j^irs-a/, dlgnus cen-
sebltur, see Chap. iii. 3, Sec. 42. In this respect the
punishment of sin is called wages, Rom. vi. 23. The
word translated wages signifieth that allowance which
was used to be given to soldiers, which was always
accounted most just ; yea, it is said to be a righteous
thing before God, 2 Thes. i. 6. And the day of pun-
ishing every one is called ' the day of the revelation of
the righteous judgment of God,' Rom. ii. ?.
1, The Judge who inflicteth punishment is called
' a righteous Judge,' 2 Tim, iv. 8, Gen. xviii. 25.
2. The nature of sin sheweth the equity of the judg-
350
GOUGE ON HEBREWS.
[Chap. X.
ment, for all sin is of an infinite nature ; and this sin
is a wilful rejecting of the means whereby the wounds
of sin should be healed, and the guilt thereof taken
away.
Ohj. Sin is but temporary, the punishment is eternal.
How can a temporary crime be thought worthy of an
eternal punishment ?
Ans. See the treatise of the Sin against the Holy
Glio'^t, part ii. sees. 30, 31.
Of the just punishment of transgressors, see Chap,
ii. 2, Sees. 16, 17.
Sec. 110. Of the aggravation of apoHaay.
The apostle conteuteth not himself with a general
declaration of the equity of God's dealing with
apostates, but maketh it more clear by a particular
enumeration of sundry aggravations.
The first of them is thus expressed, ivlio hath trod-
den underfoot the Son of God.
The first phrase, hath trodden underfoot, is the in-
terpretation of one Greek word, na.ra.'riaTrjoag, which
is a compound, and implieth the basest using of a
thing that can be. It is compounded of a verb,
rraTi?]/, tliat signifieth to tramj)h vjpon, or to spurn at,
a thing, Luke x. 19, and xxi. 24.
The preposition y.ara, with which it is compounded,
aggravateth the aggravation, implying a scornful
trampling upon a thing : as where it is said of * salt
that hath lost his savour,' ' it is good for nothing but
to be cast out and to be trodden under foot of men,'
Mat. v. 13. And it is applied to swine's trampling pearls
under their feet, Mat. vii. G. Things trampled upon
are counted nothing worth, and therefore not only re-
jected, but with scorn and disdain.
This sheweth the height of their impiety, especially
as it is applied to the subject or thing trampled upon,
which is not a worm, not any unreasonable creature,
not a mere man, not an angel, not any mere creature,
but God ; not God as a severe, strict judge, but the
Son of God, that for man's sake became a son of man,
a sacrifice, a price of redemption.
Therefore, in the second place, mention is made of
the blood of him who is trodden under foot, which
implieth that the Son of God shed his blood, and gave
his life, for man's redemption. This, therefore, is the
most precious thing that ever was bestowed on children
of men, far beyond silver and gold, 1 Peter i. 18, 19;
especially it being the blood of the covenant, that is,
the blood whereby God's covenant with man for re-
mission of sins, reconciliation with God, all needful
grace, and eternal life is sealed up ; and so the cove-
nant made a testament unalterable, inviolable, as is
Bhewed, Chap. ix. 10, Sees. 93-95.
Thus this blood, as it is in itself most precious, be-
ing the blood of him that is God, Acts xx. 28, so it
is to man the most useful and beneficial that can be ;
for it is that wherewith a man is sanctified. Of the
Greek word iv tj, rr/idair), translated sanct-'fied, and of
the notation and divers acceptions of it, see Chap. ii.
11, Sees. 100-103. It is here taken in as large an
extent as it was ver. 10, Sec. 27.
Of the foresaid precious and beneficial blood, it is
said that the sinner here described halh r,yr,f!dfiivog,
counted it an unholy thing. In Greek, the word xclvov,
translated an unholy thing, properly signifieth a thing
common. Thus it is expounded, Mark vii. 2, Acts x.
14, 28. A verb, xo/v&'co, derived from thence, signifieth
to pollute, or defile. Mat. xv. 11, 18, 20 ; Acts x. 15;
Rev. xxi. 27.
This phrase then implieth that they account the
pure, precious, and efficacious blood of Christ to be no
better than the blood of beasts, or than ordinary com-
mon water, which hath no virtue at all for cleansing
of the soul.
Que'it. How then areHhey said to be sanctified by
that blood ?
Ayis. To be sanctified is, in Canaan's language,
taken two especial ways :
1. To be set apart as an holy and peculiar thing to
the Lord, Exod. xiii. 2, 12 ; 1 Tim. iv, 5.
2. To make holy, and that both by purging away
all fillhiness, and also by infusing true holiness, 2 Cor.
vii. 1, 1 Thes. v. 23.
In this latter sense, this word is used,
(1.) For sanctification in truth, and in judgment of
certainty. Acts xx. 32, and xsvi. 18.
(2.) In appearance, in hope, in judgment of charity,
1 Cor. vi. 11.
These here are said to be sanctified,
(1.) As distinguished by their profession from in-
fidels, and by their profession set apart among the
peculiar people of God.
(2.) As they made such profession of true holiness
as in charity they were deemed to be truly sanctified;
yea, further, they may be said to be sanctified in re-
gard of the end of Christ's blood, which was shed to
do that that the blood of beasts under the law could
not do, namely, to sanctify. So as apostates do vilify
that blood which was shed to sanctify them.
The last thing wherein the sin of apostasy is aggra-
vated is in these words, hath done despite unto the
Spirit of grace.
This is the greatest aggravation of all ; for by the
Spirit is meant the Holy Ghost, concerning whom our
Lord Christ saith, 'AH manner of sin and blasphemy
shall be forgiven unto men ; but the blasphemy against
the Holy Ghost shall not be forgiven unto men,' Mat.
xii. 31. Hereby this sin is made greater than any
other.
He calleth this Spirit the Spirit of grace, because
the Holy Ghost is the author of grace, who worketh
it in men's hearts. In which respect he is styled
' the Holy Ghost.' See Chap. ii. 4, Sec. 35.
Here this title, rh nve!/,aa r^: y^uoiToz, tJie Spirit of
grace, is given to the Holy Ghost to shew how far he
had wrought upon these apostates, even to enlighten
Ver. so.]
GOUGE ON HEBREWS.
351
them, to persuade them inwardly of the truth and
benefit of the gospel, to work in them a sweet taste
and apprehension thereof, Heb. vi. 4, 6, and to move
them to make profession thereof ; notwithstanding all
this, to despite the Spirit of grace against knowledge,
and conscience, and evidence of that Spirit, maketh
their sin to be out of measure sinful.
The Greek word hvQeiaag, translated hath dons
despite, is one word, but a compound word. The
noun, uCa/g, whence it is derived, signifieth wrong, or
contumely.
The simple verb, IZoiZ^w, signifieth to wrong one
insolently, disgracefully, Mat. xxii. 6, Luke xviii. 32.
This compound signifieth a casting of disgrace or re-
proach upon such an one in particular. The object
of that disgrace being the Spirit of grace, makes the
sin far the greater.
Thus the apostle hath described the heinousness of
that sin, for which nothing remaineth but an expecta-
tion of devouring fire, ver. 27.
Many principles before handled are here implied.
Whereof see Sec. 117.
Sec. 111. Of Christians^ knoioledge of God and of
his word.
Ver. 30. lor toe know him that hath said, Venge-
ance belongeth unlo me, I will recompense, saith (he
Lord. And again. The Lord shall judge his people.
The first particle, yag, as in our English it is set
down, being a causal conjunction, sheweth that this
verse is added as a reason of that which went before.
Now, the last thing noted in the former verse is sure
and severe vengeance upon apostates. The proof
here alleged to confirm the same is taken from a
divine testimony. It is generally hinted in this phrase,
we hnoio him that hath said ; then the particular
testimony is alleged thus, vengeance helongeth^ unto
me, &c.
The substance of the apostle's argument may thus
be framed : He to whom vengeance belongeth will
surely and sorely revenge them that revolt from him ;
But to God vengeance belongeth ;
Therefore God will surely and sorely revenge those
that revolt from him.
This phrase, ('iba[xiv, we hnoio, hath reference both
to God himself, of whom the testimony is given, and
also to that particular scripture where this testimony
was first set down.
In the former respect it declarelh that God, in his
dealing with men, is well known. We know him that
hath said. ' The Lord is known by the judgment
which he executeth,' Ps. ix. 16. ' He left not him-
self without witness, in that he did good,' &c., Acts
xiv. 17.
Ohj. He ' dwelleth in the light, which no man can
approach unto,' 1 Tim. vi. 16. ' His ways are past
finding out,' Rom. iii. 33.
Ans. He is indeed thus in himself, and in the depth
of his counsels. But by sundry efiects he hath made
himself known. Some of them are so clear and evi-
dent beams of his divine properties as they shew they
are works of God, Rom. i. 20. Others do carrj' such
light from the Spirit of God as makes men believe
whose works they are, Exod. viii. ] 9, and x. 7, and
xii. 30 ; 1 Sam. v. 11.
In this respect they shew their blindness to be wil-
ful, who know not him who executeth vengeance ; but
imagine that judgment falleth out upon sinners by
chance, as the Philistines' did, 1 Sam. vi. 9. Thus
God was robbed of much honour. So as it is not
want of light, but a winking against that light which
God is pleased to shew forth of himself, that makes
them ignorant of God. In such cases, * the god of
this world hath blinded the minds of them that believe
not,' &c., 2 Cor. iv. 4.
It becometh us to take such notice of the evidences
which God giveth of himself, as on all occasions we
may say, ' We know him that hath said,' or done this
or that. Thus fear and faith will be wrought in us
toward him, Exod. xiv. 31 ; otherwise, though God
may say, * What could have been done more to my
vineyard that I have not done in it ?' yet they ' con-
sider not the operation of his hand,' Isa. v. 4, 12.
In the other respect, as this act of the mind we
know hath reference to the testimony itself in this
phrase, him that hath said, it implieth such under-
standing of the Scripture, as they which hear a sen-
tence thereof know where it is written, and by whom
it was first uttered, though neither verse, nor chapter,
nor book was named. Hereof see more, Chap. ii. 6,
Sees. 50, 52.
Sec. 112. Of vengeance belonging to God.
The testimonies produced by the apostle for proof
of the point in hand are two. The first in these
words, / ivill recompense.
This is taken out of Deut. xxxii. 35.
There is some difi"erence betwixt the testimony as
first set down by Moses, and here cited by the apostle :
Moses thus sets it down, ' To me vengeance and re-
compence ;' that is, these belong to me, and are proper
unto me. Thus it is in a manner ti'anslated, Rom.
xii. 19, ' Vengeance is mine ; I will repay, saith the
Lord.'
Moses, to terrify the people the more, sets down,
1. God's ofiice, which is to inflict just punishment
upon wilful and obstinate sinners ; and though, in his
unsearchable wisdom, he may some while forbear
them, yet, lest they should grow too impudent, and
secure, and presumptuous, he addeth this other clause,
' and recompence,' that, by doubling of the word,
people might more fear, and be assured that God will
do that which belongeth unto him. Whereas the
two phrases are thus set down, * Vengeance belongeth
unto me ; I will recompence :' the Greek LXX are
therein imitated. The first phrase setteth down God's
352
GOUGE ON HEBREWS.
[Chap. X.
prerogative, vengeance bclongeth unto him ; the
second sbewoth his justice in executing that which
belongetb to him, ' I will repay, saith the Lord,'
Thus the apostle's quoting of that text is an explana-
tion of the mind of Moses, and no way contrary
thcrennto.
A special point here intended is, that it is God's
prerogative to punish evil doers. In this respect this
title is twice together attributed to God : ' 0 Lord
God, to whom vengeance belongetb ; 0 God, to whom
vengeance belongetb,' Ps. xciv. 1. And to like pur-
pose, ' The Lord revengeth ; the Lord revengeth ; the
Lord will take vengeance,' Nahum i. 2. With much
emphasis is this thus set down, ' God hath spoken
once ; twice have I heard this, that power belongetb
unto God,' Ps. Ixii. 11. By power ho meaneth ven-
geance, as is evident by the opposition of the next
verse.
God's excellencies do many ways give proof here-
unto, as,
1. God's supreme sovereignty ; for this is one part
of sovereignty, to take vengeance on rebels.
2. His omnipotency ; he is able to beat down his
stoutest enemies.
3. His infinite justice ; this consisteth, as in giving
reward, so in taking revenge.
4. His perfect wisdom, who can order matters to
the best.
5. His zeal and hatred of sin.
This demonstrateth the unlawfulness of all private
revenge. To this end is this very text quoted, Rom.
xii. 19, Prov. xx. 22. Such as undertake single com-
bats enter upon God's prerogative.
Quest. What may then be thought of magistrates,
masters, and parents punishing their inferiors ?
Ans. These stand in God's room, bear his image,
and have their power of God, Rom. xiii. 1.
This aggravates the terror of those who provoke
God's vengeance, ver. 31.
Sec. 113. 0/ God's not failing to execute that ven-
geance which he nitdertaketh.
This addition, / will recompense, sailh the Lord,
being inferred upon God's prerogative concerning
vengeance, plainly showeth, that God will not fail to
do that which belongetb to him. Upon this very point,
that vengeance belongetb to God, the psalmist mak-
eth this inference, * Render a reward to the proud,'
Ps. xciv. 1, 2. And upon a like ground, a prophet
maketh this inference, ' The Lord will take vengeance
on his adversaries, and he reserveth wrath for his
enemies,' Nahum i. 2.
God's truth and faithfulness is an especial ground
hereof. In every kind it shall be accomplished, both
in giving reward, and also in taking revenge.
That he is faithful in reward, see ver. 23, Sec. 73,
and that he is faithful in taking revenge is evident,
Kum. xxiii. 19, 1 Sam. xv. 29. When the Israelites
in the times of the prophets slighted the judgments
which where beforehand threatened, God by oath
avouched that he would not be entreated to spare
them, nor by prayer, Ezek. xiv. IG, 18 ; nor by sacri-
fice, 1 Sam. iii. 14. And where others put off judg-
ment threatened to long times, the Lord avouched
that he would execute them in their days, Ezek. xii.
21, &c.
1. This teacheth us carefully to observe what God
undertakes to do, and answerably expect the accom-
plishment thereof.
2. This warranteth us to plead and press God's
own undertakings for his church against the obstinate
enemies thereof, Ps. xciv. 1, 2.
3. Herein they that stand in God's room, and have
received power of God, ought to be followers of God ;
they in special to whom God giveth power. God is to
give account to none, yet he is as faithful in executing
what belongetb to him, as if he were to give an ac-
count. That respect which they bear unto God, and
that account which they are to give unto him, should
make them endeavour to be like their heavenly
Father.
Sec. 114. Of God's undertaking to judge his people.
To the former divine testimony, the apostle here
addeth another, and that tending to the same purpose,
as is evident by this phrase, xa/ 'rrd'/jv, and again,
whereof see Chap. i. 5, Sec. G3.
This second testimony is taken out of the same
book, and chapter, and verse next to the former,
namely, Deut. xxxii. 36. The testimony, as here
alleged, seemeth not to agree with the scope of Moses
whence it is taken ; for there it is used to set out God's
care over his church, but here his vengeance over his
church's enemies.
Ans. 1. It is no perverting of a sentence to apply
a general unto a particular, as that of judging, which
is the general act, to taking revenge.
2. Nothing hinders, but that Moses's meaning may
be of God's taking revenge, as here it is.
3. That which is intended by the apostle, followeth
that which is noted by Moses as a necessary conse-
quence ; For if God undertake to protect his people,
he must needs execute vengeance on 'those that for-
sake the assembling together, and do God's people all
the mischief they can.
As this word xs/vi/, judge, is put for taking revenge,
and applied to God, see ver. 30, Sec. 112. Of God's
undertaking to take revenge, and not failing to do
what he undertakes, implied under this phrase, God
shall judge, see ver. 30, Sec. 113. In that this divine
act of judging, or taking revenge, is referred to God's
people as the object thereof, it sheweth that outward
profession excmptcth not from divine vengeance.
Of the notation of the word Xdoc, translated people,
see Chap. iv. 9, Sec. 57.
As it hath reference to God, and as men are God's
Ver. 31.]
GOUGE ON HEBREWS.
353
people, it containeth many singular privileges, whith
are set down Chap. iv. 9, Sec. 57, and Chap. viii. 10,
Sees. 68, 69.
But some privileges are oft attributed to men for
their former profession's sake, in that they profess
themselves to be the people of God, and assembled
together [as] God's people.
How far these may fall hath been shewed, Chap,
iii. 12, Sees. 131, 136, 137, and Chap. vi. 6, Sec.
37.
This that is here spoken of God's judging his people,
is meant of such a kind of people as were hypocrites,
and clean fell away. Of such a people hath the apostle
spoken before. If they who have professed them-
selves to be God's people renounce their profession,
God will assuredly judge them, as it is here said in
the third person, God shall judge his people. So Moses,
speaking to the people themselves, saith, ' The Lord
thy God is a consuming fire, even a jealous God,'
Deut. iv. 24. Yea, this apostle useth that phrase in
the first person, thus, ' Our God is a consuming fire,'
Heb. xii. 29. We have sundry examples hereof, as
the Israelites in the wilderness, 1 Cor, x. 5, &c. ; and
in the time of the Judges, and in the ten tribes that
revolted from the house of David, and in sundry
churches planted by the apostles, and in sundry others
since their days.
1. God's judgments on his people are more remark-
able, they make a deeper impression.
2. God is more dishonoured thereby. This was it
that aggravated Judas his crime, Ps. xli. 9.
3. Many are made to stumble, 2 Peter ii. 2.
4. Enemies take occasion to blaspheme the holy
profession, Rom. ii. 24.
This discovereth their folly, who, forsaking their
holy profession, do notwithstanding plead, ' The temple
of the Lord, the temple of the Lord,' Jer. vii. 4. A
bare profession is like to a reed, whereupon if a man
lean, it will break and pierce into his arm, 2 Kings
xviii. 21 ; or like weeds in the bottom of a river,
whereon if a man take hold, they will drown him.
Professors, therefore, ought to be very watchful
over themselves and others, that they hold fast the
profession of their faith without wavering, ver. 23.
Sec. 115. Of the extremity of God's revenge, Heb.
X. 31.
Jt is a fearfid thing to fall into the hands of the
living God.
The apostle having long insisted upon God's just
severity in judging apostates, he concludes that point
with a rhetorical figure, that doth much aggravate all
that he had before delivered thereabouts. Every word
herein carrieth an especial emphasis.
1. This word (po'^ish, fearful, is enough to cast an
apostate into such a trembling passion, as Belshazzar
was cast into, when he saw the handwriting upon the
wall.
Vol. II.
Of the derivation of the Greek word, see ver. 27,
Sec. 96.
2. This phrase, iii'mcil^ i'lgyiT^cig, to fall into thehands,
being applied to God, is metaphorical ; for to speak
properly, God hath no hands, nor other members. It
is applied to God, avdscoiroTradojg, after the manner of
man. The metaphor is taken from an enemy, which
seeketh after one of whom he intendeth to take re-
venge. If he catch him, and lay hold on him, he is
sure to pay for it.
3. It is God himself, 0joD, that layeth hold on this
man : how then can he think to escape ?
4. This God is the living God, Z^wvrog, wh^-ch im-
plieth an everlastingness, so as there is no end of
God's vengeance.
Of this title, living God, see more, Chap. iii. 12,
Sees. 138, 139.
How fearful a thing it is to fall into God's hands,
is evident by Belshazzar's passion, Dan. v. 6.
By a prophet's exclamation, Nahum i. 6.
By the imprecations of such as are in God's hands,
Rev. vi. 16.
By the effects following thereupon, Mat. viii. 12.
And sundry other ways.
Two particulars are here in special noted, which much
aggravate this terror :
One is, the infiniteness of God himself.
The other is, his everlasting continuance.
As God himself is, so is his wrath, a great wrath ;
so is his hand, a strong hand, a full hand, an heavy
hand.
He ever liveth, ' even from everlasting to everlast-
ing he is God,' Ps. xc. 2.
Some comfort it is, that though we fall into the hands
of men, yet they shall not always live.
This doth much aggravate the terror of apostates'
judgment.
1. There is no escaping of God's hand, Ps. cxxxix.
7, &c. Elijah escaped the vengeance of Jezebel,
1 Kings xix. 2, 3, &c.
2. None can by force rescue out of God's hand, as
David rescued the sheep, which he kept from a lion
and a bear, 1 Sam. xvii. 35 ; or as Abishai rescued
David from the hands of Ishbi-benob, 2 Sam. xxi.
16, 17.
3. God regards not men's face, or anything else in
man; 'he is no accepter of persons;' as David too
too partially respected the beauty and comeliness of
Absalom his son, 1 Sam xvi. 7.
4. God will not be moved with any gifts, as Felix
would have been moved, Acts xxiv. 27.
5. God cannot be deceived with any fair pretences,
or false suggestions, as Potiphar was. Gen. xxxix.
17.
6. No supplications of such sinners shall prevail
with him in the day of his wrath, Prov. i. 28, as the
king of Syria prevailed with Ahab, 1 Kings xx. 32.
7. No intercession of others shall prevail with God
Z
354
GOUGE ON HEBREWS.
[Chap. X.
for Buch, as Joab's intercession prevailed with David
for Absalom, 2 Sara. xiv. 31.
8. There shall be no mixture of comfort in God's
wrath on such. But in uU that mau can do, there
may be much comfort.
9. No man can endure God's strokes, as martj'rs
have endured the utmost that men can do.
10. No time can put an end to God's revenge : to
mail's it may.
Sec. 116. Of the resolution of Ilcb. x. 26-31.
Yer. 26. For if ire sin icilfulhi after that ice have
received the knuicledije of the truth, there remaineth no
more sacrifice for sin,
27. But a certain fearful looking for of fuJffinent,
and fiery indignation, which shall devour the adver-
saries.
28. He that despised Moses's law died ivithout mcrcg
under two or three iritnesses.
29. Of ho a much sorer punishment, suppose ye, shall
he he thought iroithy, who hath trodden binder foot the
Sun of God, and. hath counted the blood of the cove-
mint, uhereuith he was sanctiHcd, an unholy thing, and
Juith done des])ilc unto the Spirit of grace?
30. For we know him that hath said, Vengeance be-
longcth unto me, I will recompense, saith the Lord. And
again, 'The Lord shall judge his people.
31. // ti a fearful thing to full into the hands of the
living God.
The sum of these six verses is in two words, apos-
tates' punishment. Hereof are two parts :
1. A description of their sin.
2. A declaration of their punishment.
Both these are,
1. Propounded; 2. Aggravated.
Their sin propounded is in ver. 26, and aggravated,
ver. 29.
Tlie punishment propounded is ver. 26, 27, and
aggravated, ver. 28, 29, &c.
In propounding their sin, two things are observ-
able.
1. The manner of propounding it, in two circum-
stances :
(1.) By way of supposition, in this particle, if ; or
participle, sinning.
(2.) By way of extension, in the plural number, and
first person, we.
2. The matter, which is set out,
(1.) By the kind of sin, wilfully.
(2.) By the time of committing it, after that we have
receiicd the knowledge of the truth.
Tuis is aggravated,
1. By an act, received.
2. By the object thereof, knoivledge.
8. By the Fubject of that knowledge, the truth.
The punishment is propounded,
1. Negatively, by taking away the means of pardon.
Where is noted.
1. The kind of means, sacrifice for sins.
2. The manner of taking it away, there rem,aineth
no more.
The positive punishment is,
1. Generally hinted, in this conjunction of opposi-
tion, hut.
2. Particularly expressed.
In the expression there are declared,
1. The kin 1 of punishment, in twj branches,
(1.) Judgment.
(2.) Fiery indignation.
2. The terror thereof, /ear/uZ looking for.
3. An elTect, which shall devour. This is amplified
by the persons devoured, who are styled adversaries.
The punishment of apostates is aggravated com-
paratively. The comparison is taken from Moses's
law. There arc two parts thereof :
1. The doom of obstinate transgressors of the law.
Here is set down,
1. Their sin.
2. The punishment thereof.
Their sin is set down,
1. By the kind of act, dexpised.
2. By the object, Hloses's knv.
The punishment of their sin is,
1. Propounded, in this word died.
2. Amplified by the extent, ivithout mercy.
And by the restraint, under two or three tvitnesses.
2. The doom of apostates under the gospel. Hereof
are two parts ;
1. A description of their doom.
2. A farther description of their sin.
Their doom is declared by a just consequence fol-
lowing upon the severity executed on those who
obstinately transgress the law, and it setteth down
three distinct points :
1. The severity of the punishment, of how much
sorer punishment.
2. The equity of it, shall he hi thought worthy.
3. The certainty thereof, in this phrase, suppose ye ?
2. The sin is described by a double relation: 1, of
Christ; 2, of the Spirit.
In the former relation is set down,
1. The excellent name of him that is despised, the
Son of God ; amplified by the kind of despite, who
hath trodden under foot.
2. The benefit that we reap by the Son of God, in
this phrase, blood of the covenant ; amplified by the de-
spite done to it, in this phrase, hath counted unholy ;
further amplified by the cflcct, tvherewith he was
sanctified.
The other relation setteth down,
1. The object despised, tlie Spirit of grace.
2. The kind of despite, hath done dt spite.
The 30th verso jiroduceth further proofs of the
main point, namely, of the certainty and severity of
the punishment of apostates. The proofs following
are taken from divine testimony. Hereabout note,
Ver. 31.]
GOUGE ON HEBREWS.
355
1. The manner of producing them, in this phrase,
ye know him that hath said.
2. The addition of testimony to testimony, in this
phrase, and again.
3. The matter of the testimonies.
The testimonies are two. Of the first there are
two branches :
1. God's prerogative, vengeance belongetk unto me.
2. God's performing what he undertakes, / ivill re-
pag, saith the Lord,
In the second testimony there is a threatening of
divine vengeance, wherein we may observe,
1. The person who threateneth, the Lord shall.
2. The punishment threatened, judge.
3. The persons judged, his people.
In the 31st verse there is an elegant conclusion of
all that hath been before said of the doom of apostates.
In it two things are taken for granted :
1. That apostates fall into God's hand.
2. That the Lord is the living God.
3. That is a most fearful thing for apostates to fall
into his hand.
Sec. 117. Of doctrines raised out o/Heb. x. 26-31.
I. The utmost danger is to be set before professors.
Great is that danger which the apostle here implieth
professors to be subject unto ; and such were they to
whom lie here wrote. See Sec. 87.
II. Danger is to be set before ourselves as well as be-
fore others. The apostle, in setting down the danger
of apostates, speaketh to himself as well as to others,
and saith, if ice sin. See Sec, 87.
III. Wilfulness much aggravateth sin. It is here
brought in as a great aggravation, to sin wilfidhj. See
Sec. 88.
IV. It is verg dangerous to trade in sin. The par-
ticiple, toe sinning, intends as much. See Sec. 89.
V. The gospel is the word of truth. That is it which
is here so called. See Sec. 90.
VI. The gospel hath a power to cause men to receive
what they do conceive. We are in this respect here
said to receive the truth. See Sec. 91.
VII. To sin against the evidence of the Spirit is the
highest pitch of impiety. These are they that sin after
they have received the knowledge of the truth. See
Sec. 93.
VIII. A sacrifice is necessary to expiate sin. To
demonstrate this point, the apostle proveth that their
sin remaineth, who have no sacrifice to take away
their sin. See Sec. 94.
IX. Sin 7nny prove inexpiable. If there remaineth
no sacrifice for sin, that sin cannot be expiated. See
Sec. 94.
X. Apostates shall not be forgiven. These are they
for whom no expiation remaineth. See Sec. 94.
XI. They who are not pardoned shall be condemned.
This particle of opposition, but, intendeth as much.
See Sec. 95.
XII. Apostates cannot but look for fexrfnl judgments.
This the apostle doth here plainly express. See Sec.
96.
XIII. Apostates incense divine wrath. They make
it to be a fiery indignation. See Sec. 97.
XIV. God's wrath is very fierce. So much is com-
prised under this phrase, fiery indignation. See Sec.
98.
XV. Judgment against apostates is certain. It shall
devour them. See Sec. 99.
XVI. Apostates are adversaries. They are here so
called. See Sec. 100.
XVII. God's law given by Moses was Moses's laio.
It is here so styled. See Sec. 101, yet it remained
to be the law of God.
XVIII. To despise a law is a heinous sin So it is
here accounted. See Sec. 102.
XIX. Despisers of Moses's law ivere put to death.
This is plainly expressed. See Sec. 103.
XX. In some cases no pity was to he shewed to male-
factors. They must die tvithout mercy. See Sec.
"104.
XXI. There must he good ground for punishing
malefactors. It might not be done without tivo or
three loitnesses. See Sec. 105.
XXII. The gospel denounceth heavier judgments
than the law. This phrase, of how much sorer punish-
ments, implieth as much. See Sec. 106.
XXIII. Severest vengeance followeth contempt of the
gospel. Of this contempt it is said, ofhoio much sorer
punishment shall he be thought toorthy f See Sec.
107.
XXIV. So clear is God's proceeding against apos-
tates, as any may suppose it to he as it is. Therefore
the apostle appealeth to their conscience, and saith,
suppose ye? See Sec. 108.
XXV. Sinners deserve what they suffer. They are
worthy of it. See Sec. 109.
XXVI. God hath a special Son. This is his own,
proper, begotten, only begotten Son. See Chap. i.
XXVII. God gave his only begotten So7i to man.
See Chap. i. 2, Sec. 15.
XXVIII. Apostates trample under foot this Son of
God. See Sec. 110.
XXIX. God's oiun Son shed his blood for man.
This is that blood that is called the blood of the cove-
nant. See Sec. 110.
XXX. The Son of God shed his blood, to ratify the
covenant betioixt God and man. Therefore it is called
tlie blood of the covenant. See Sec. 110.
XXXI. 3Ien are sanctified by the blood, of the cove-
nant. So much is here expressed. See Sec. 110.
XXXII. Apostates count that blood, which Christ
shed to sanctify them, an unholy thing. See Sec.
110.
XXXIII. The Spirit of God is given to men. This
is here implied by the mention that is made of the
Spirit. See Sec. 110.
35 6
GOUGE ON HEBREWS.
[Chap. X.
XXXrV. The Spirit worketh grace in men. He is
therefore styled the Spirit of <frace. See Sec. 110.
XXXV. Apostates do despite unto the Spirit of grace.
This is ill these very terms set down. See Sec. 110.
XXXVI. Apostates ivilh scorn disre.ipect the most
precious thing that can he. They trample under foot
the Sni of God. See Sec. 110.
XXXVII. Apostates with scorn reject the most bene-
ficial thing that is. They count the blood of the cove-
nant an iinholg thing. See Sec. 110.
XXXVIII. Apostates despise the most efficacious thing
that is ; even the operation of the Spirit of grace.
These three last doctrines follow by just and necessary
consequence. See Sec. 110.
XXXIX. God is veil Icnown in his dealings xcith
men. This ariseth from this phrast^, ue know him.
See Sec. 111.
XL. llie Scripture is well known bg the verg naming
of the toords of Scripture, bg such as are well exercised
therein. This phrase, ire know him that hath said,
intendeth thus much. See Sec. 111.
XL I, Vengeance belongeth unto God. This phrase,
vengeance belongeth unto me, saith the Lord, intends as
much. See Sec. 112.
XLII. God icill execute that vengeance ivhich be-
longeth to him. It is God that saith, / irill recom-
pense. See Sec. 113.
XLIII. 'Testimony mag be added unto testimony.
This phrase, and again, implieth as much. See Sec.
114.
XLIV. Just revenge is a part of judgment. Thus
the point of God's taking vengeance is expounded,
God shall judge. See Sec. 114.
XLV. (Jutioard profession exempteth not from divine
vengeance. External, hypocritical professors are such
as are here called God's people. See Sec. 114.
XLVI. Divine revenge is a sore revenge. This is
the general scope of the apostle's conclusion in the
one and thirtieth verse, and the five verses before it.
See Sec. 115.
Sec. 118. Of calling to remememhrance former
dags.
Ver. 32. But call to remembrance the former days,
in uhich, after ye were illuminated, ye endured a great
fight of affliction.
Hitherto the apostle hath insisted upon God's just
and severe proceeding with apostates. Now he pro-
ceeds to another kind of motive, wherein he endca-
voureth to shew that he had a better opinion of them,
according to that which he had said. Chap. vi. 9,
' "NVc are persuaded better things of you, and things
that accompany salvation, though we thus speak.'
So as niinisters must testify the good opinion they
have of their people, and the good respect which they
bear to them. Sec Chap. vi. 9, Sees. 53-5G.
As by the former minatory arguments he dissuaded
them from apostasy, so by bis exhortatory arguments
which follow he persuades them unto perseverance.
For this particle of connection, or rather opposition,
0':, but, sheweth that they arc arguments of diii'ering
sorts.
His arguments tending hereunto are of two sorts :
One taken from their former course of life, ver. 82,
&c.
The other from their future reward, ver. 35.
That which coucerneth their former course of life
is their holy and zealous profession of the faith, and
that unto suffering for the same. This he would have
them call to remembrance.
The Greek word dva'j,i/xvr,ay.i(!Di, translated call to
remembrance, is a compound. Of the composition and
emphasis thereof, see ver. 3, Sec. 6.
In general, this sheweth that a Christian's thinking
upon his former good profession is an especial means
of perseverance. Nehemiah, by calling to mind such
a matter, was moved courageously to hold out in his
cause ; for, saith he, ' should such a man as I flee ?'
Neh. vi. 11.
To revolt after an holy profession is both most dis-
graceful for the time present, and also most dangerous
to soul and body for the future.
Consider this, all ye that hear me this day, for this
your assembling together giveth evidence of your holy
profession. Call that, therefore, to remembrance, and
let that be one means of preventing revolt.
That which he would have them call to remem-
brance is thus in general set down, the former days.
In this word dags there is a double trope :
1. A metonymy ; dags put for those things that
were done or endured in those days.
2. A synecdoche, a particular time of days put in
general for time. This synecdoche is frequent in
Scripture, as Gen. xlvii. 9, Ps. xc. 10, 12.
The reason of this trope is, the swiftness of time,
which passeth away as a day, and the brevity of man's
time, which is but as a day ; yea, man hath not assur-
ance of one day, in which respect the psalmist prayeth
that God would ' teach us to number our days,' Ps.
sc. 12.
The word rrson^ov, translated former, is a kind of
adjective, which useth to be applied to both num-
bers, to all persons and genders, Chap. iv. 6, 1 Pet.
i. 14.
By former days he meaueth that time which was
past from their first conversion, and profession of the
gospel of Christ, to that present.
In general, this sheweth that our former course of
life is oft to be thought on. This is true of days ill
spent, concerning which, saith the apostle, ' Re-
member that ye being in time past Gentiles,' &c.,
Eph. ii. 11. Yea, of himself he saith, ' I was before
a blasphemer,' &c., 1 Tim. i. 13. But especially this
is to be done in regard of that ability which God hath
given us to do his will, or to suffer for his truth.
This is the end why the apostle here willeth them to
Veh. 32.]
GOUGE ON HEBREWS.
857
call to remembrance their former days. This is
further manifest by his description of those former
days, in this phrase, in which, after ye were illumi-
nated, ye endured, &c.
Sec. 119. Of Christians suffering upon their first
•profession.
Of this word (pctiTiG&'-vrit;, illuminated, see Chap. vi.
4, Sec. 32. The Greek fathers set out under this
word those that, having been catechised and instructed
in the Christian faith, attained to such measure of
knowledge as they were able to make a confession of
the Christian faith ; which, when they had done, they
were baptized, admitted as members of the church,
and styled pwr/ff^s^rs:, illwninati, 'enlightened ones.'
They did use the active verb from whence this is de-
rived, (poorlf^nv, to baptize, and a noun, pwr/(T,aa, de-
rived from that verb, for baptism ; and the days ap-
pointed for baptism they called yifi^i^ai roiv fuiT^v, the
days of light. The word thus taken implieth the
beginning of their Christian profession.
But question may be made of this use of the word
in the apostle's time, when this epistle was written.
I will not therefore too strictly press it. The ordinary
acception of the word, for knowledge and understand-
ing of the mysteries of godhness, as Eph. i. 18, and
the manner of inferring it upon former days, evidently
shew that the apostle meaneth the time of their first
conversion to the Christian faith, and of their profes-
sion thereof, so as both interpretations carry in effect
the same sense and meaning.
1. This phrase, after ye were illuminated, or as it
is in the Greek, word for word, ^uriadhTig, being illu-
minated, imj)lietb, that they were brought to trials at
their first conversion or profession of the Christian
faith ; as the Israelites anon after they came into the
wilderness, and were separated for the church of God
from all the world, were set upon by the Amalekites,
Esod. xvii. 8, &c., Deut. xxv. 18. Thus the primitive
Christian church, even in the apostles' days, was much
persecuted, Acts iv, 25, &c.
This is a main thing intended by the dragon's
watching the woman which was ready to be delivered,
for to devour her child as soon as it was born. Rev.
xii. 4. This might be exemphfied by the persecutions
that have been raised time after time against profes-
sors of the Christian rehgion, either in new planting
churches, or in reforming religion where it hath been
corrupted.
1. God suffers this, to shew what strength he can
put into his, so soon as he calls them unto himself.
2. Satan hath a malicious end, for he seeks hereby
to crush the bird in the shell, and to prevent the in-
crease of spiritual strength. Thus did he boldly set
upon Christ so soon as he was baptized, and set apart
to his public ministry, Mat iv. 2.
All therefore that set themselves to run the Chris-
tian race must observe Christ's advice, namely, to sit
down first and consider whether he have sufiicient to
finish his course, Luke xiv. 28.
Sec. 120. Of the sore trials whereunto Christians
are subject.
As Christians use to be soon assaulted for their pro-
fession's sake, so their trials use to be great. The
greatness of their trial is set down with much emphasis
in these words, a great fight of afflictions. Every of
these words have their especial force.
1. The word ad/.rjan/, fight, is metaphorical, taken
from soldiers, fencers, or others that strive for
masteries. Their strife is oft such as makes them
put forth their whole strength, and use their best wit,
and oft brings them into great danger. The word in
Greek is a compound word, of a preposition a? {con-
tract, pro dsi semper), that signifieth always, and a
participle SXdj, that signifieth enduring ; both joined
together imply cdways enduring. There is a verb
which signifieth to strive, that is of the same compo-
sition and signification, used twice together, 2 Tim.
ii. 5, ddXp, dOXfiGri.
2. To shew that it is no fight or strife in sport, he
calleth it a fight of afflictions. Of the Greek w-ord
'xa&Yii/.d'Toiv, translated afflictions, see Chap. ii. 9, Sec.
76. It being here applied to the fight of Christians,
implieth, that it was a sore fight, a fight wherein they
endured much.
3. Their sufferings are much aggravated by this
epithet, iro\\jc, great, which, according to the subject
whereunto it is applied, is divers ways translated.
1. In reference to number, it is translated many,
Mat. XX. 16.
2. To quantity, great, Luke x. 2.
3. To worth or price of things, much. Mat. xxvi. 9.
4. To time, long. Mat. xxvii. 14.
5. To the extension of a thing, a great deal, Mark
X. 48.
6. To the extension of affection, much, Luke vii.
47.
7. To the extent of voice, loud.
8. To a number and measure both, many. Mat.
xvi. 21. Thus it may here in my text be taken in
I'eference both to the multitude, and also to the great-
ness of the sufferings whereunto these Hebrews were
brought.
By all the fore-mentioned circumstances it is evi-
denced, that Christians have suffered much for their
holy profession. There are sundry more like evi-
dences given, Chap. xi. 36, 37.
Never was there such cruelty shewed to any sort of
people as to Christians, and that for their holy profes-
sion. Witness the ten fiery persecutions of heathenish
Rome against Christians. Greater tortures could not
be invented by men, than have been inflicted by per-
secutors of Christians. Those persecutions continued
from the time of Nero Domitius, which was about the
sixty-seventh year of the Lord, and continued till
358
GOUGE ON HEBREWS.
[Chap. X.
Constantine's timo, under ten emperors, for the space
of above one hundred and fifty years. It was a iiery
persecution :
1. In regard of the loncf continuance of it.
2. In regard of the multitudes that lost their lives
therein.
3. In regard of the exquisite torments Nvhich they
endured ; yet are all those circumstances exceeiled by
autichristian Kcme. Antichristians' persecuting of
true Christians hath longer continued, and farther
spread itself, and been exercised with more cruelty,
and more have they taken away thereby, than were
by heathenish Rome's persecution.
Of the grounds and uses hereof, see The Whole
Armour of God, treat, ii. part, v., on Eph. vi. 15,
Bees. 12, 13, &c.
Sec. 121. Of Christians courarje when they are first
converted.
Notwithstanding the foresaid many and great trials
whercuuto these Hebrews were brought, it is added,
ye endured, l-i'iihan {/nhu, manco, i'zo, sith), which
properly signifieth an abiding under a burden, or a
patient bearing of affliction. Of the noun 6:70/^01/55,
translated patience, sec Chap, vi, 12, Sec. 86. It is
here added to shew their courage, and it implieth that
Christians use at their first illumination to have great
courage. This is true of churches in general, and of
particular members thereof. Instance the churches
first planted by the apostles, and churches first re-
formed from antichristianism. It is said of Saul, who
afterward was called Paul, that immediately upon his
conversion, 'he increased the more in strength,' kc.
Acts ix. 22. In the beginning of John's ministry,
who was the first preacher of the gospel, common peo-
ple, publicans, and soldiers inquired of him what they
should do, Luke iii. 10, &c. ; and b}' reason of their
earnest desires after the gospel, ' the kingdom of
heaven is said to suffer violence, and the violent to
take it by force,' ]\Iat, xi. 12. Great was the courage
and zeal of Christians in the beginning of the primi-
tive church. Acts ii. 41, &c.
1. One especial ground hereof is the divine provi-
dence of God, who, knowing that profession of his
truth canseth persecution of professors, gives to those
that profess his name the spirit of zeal and courage,
together with the spirit of illumination, that his sol-
diers should not faint in his quarrel.
2. Another ground is Christians' deep apprehension
of tluir blessed change. Then that woful estate,
wherein they were by nature, is fresh in their memory,
and they would not for all the world be of that state
again. The fresher that the memory of this change
is, the more courageous they will be in abiding
therein.
This serves to put on the former point, of calling to
remembrance our first love and former zeal and
courage, that thereby we may bo provoked to continue
and increase therein. Men are prone to leave their
first love. Christ complains hereof in the church of
Ephosus, Rev. ii. 4. We have need to be watchful
against it. As water, though seething hot, is ready
to wax cold, and heavy things to fall downward, if
means be not continually used to keep the water hot,
and the heavy things upward ; so we in reference to
grace. Of means of perseverance, see Chap. iii. G,
Sec. 70.
Sec. 122. Of the cause and manner of suffering.
The description of the time when these Hebrews
courageously endured, namely, so soon as they pro-
fessed the true faith, further sheweth, that it was the
cause of their sutfering which made them so to endure
as they did. It was their knowledge, acknowledgment,
and profession of the gospel, so as it is the cause of
suflering which works confidence and courage. See
more hereof in The Whole Armour of God, on Eph.
vi. 20, treat, iii. part. vii. sees. 191, 192.
The foresaid knowledge made them endure (ImiMi'i-
van) that fight of afflictions whcreunto they were
brought. It made them with patience to submit them-
selves thereunto. Nothing is of more force to work
patience, than to sufier for the gospel's sake, which
is indeed for Christ's sake ; and nothing so useful
unto us in time of affliction, as patience well grounded.
Of this grace of patience, of the benefit, excellency,
and necessity of it, see The Whole Armour of God, on
Eph. vi. 15, treat, ii. part v., sees. 8, 9, &c.
Sec. 123. Of the many afflictions uliereunto Christians
are subject.
Ver. 33. Partly uhilst you were made a yaziny-stock,
both by reproaches and afflictions; and partly whilst ye
became companions of them that uere so used.
A second branch of the apostle's exemplification of
the trials whereunto these Hebrews were brought, was
disgrace. To shew that this was not all, he bringeth
in this kind with a distributive phrase, roDro, partly.
That thus this particle is to be taken, is evident by the
repetition of it in the next clause. Thus he implieth,
that albeit their being made a gazing-stock were a
great matter to be endured, yet it was not all, as
we shall see afterwards. If Christians be wronged
one way, they cannot thereupon think themselves
exempted from all other trials ; there are many ways
to try the very same persons. ' INIany are the afflic-
tions of the righteous,' Ps. xxxiv. 19. Take a parti-
cular instance thereof in Paul himself, 2 Cor. xi.
23, &c.
The devil wants not malice and subtilty to invent
many, nor power and envy to execute the same.
It will be therefore our wisdom, in enduring some
trials, to look for others, and to prepare ourselves
against them. See The Whole Armour of God, on
Eph. vi. 13, treat, ii. part iv. sec. 11 ; and part v.
sec. 12; and treat, ii. part iv. sec. 10.
Ver. 33.]
GOUGE ON HEBREWS.
359
Sec. 124, Of the disgrace wheremito Christians are
subject.
The disgrace whereunto these Hebrews were put, is
thus expressed, irhilsl you ivere made gazinrj-stocks.
All this is the interpretation of one Greek word,
^iUT^i^()f/.ivoi. It is derived from a verb, ^idsaaQra,
that signifies to see, Rom. xv. 24. Whence a noun,
^iar^ov, that signifies a theatre, where persons are
brought forth to be shewn unto people, Acts xix. 29,
31. Thence the word of my text is derived, which
signifieth to be made an open spectacle, or, as it is
well translated in the text, to he made a gazing -stock.
Thus it appears, that it is one part of a Christian's
trial, to be made in scorn a spectacle. Hereunto the
apostle thus alludes, ' We are made a spectacle unto
the world,' 1 Cor. iv. 9. So much is intended under
this phrase, * Ye shall be brought before governors
and kings,' &c., Mat. x. 18. We have a special in-
stance hereof in the Philistines' dealing with Samson,
Judges xvi. 25. The world hath an inveterate hatred
against Christians. ' I have chosen 3'ou out of the
world,' saith Christ, 'therefore the world hateth you,'
John XV. 19; besides, the world gives itself to evil,
and * every one that doth evil hateth the light,' John
iii. 20, and such as hold it out.
1. This teacheth us to deny' shame, as Christ did,
Heb. xii. 2.
This directeth us to acquaint ourselves with other
spectators than the men of this world. Thus though
we be as gazing'Stocks to enemies of the Christian re-
ligion, yet we shall be olgects for others that see us
to rejoice, in seeing us hold fast our profession. Be-
sides saints living in this world, we shall have God,
Father, Son, and Holy Spirit, and the innumerable
company of holy angels to be joyful spectators of us.
This general, of being made a gazing-stocl;, is further
exemplified in two particulars, reproaches and afflic-
tions.
That these are two specials of the foresaid general,
is evident by these two copulatives, n, xai, both,
and.
Concerning reproaches, see Chap. xiii. 13, Sec. 135.
It is here evident, that reproaches for the gospel
are a kind of persecution. The apostle saith of
Ishmael, who reproached Isaac, Gen, xxi. 9, that he
persecuted him. Gal. iv, 29; and the Lord himself
reckoneth up reproaches among the kinds of persecu-
tion, Mat, V, 11 ; and his apostle thereupon accounteth
such 'blessed' as are 'reproached for the name of
Christ,' 1 Peter iv, 14.
Reproaches pierce farther than the sword can ; they
pierce the soul, and that deeply, as is evident by saints'
complaint thereof, Ps. cxxiii. 4,
1. This is a ground of comfort and encouragement
to such as are reviled for righteousness' sake ; they are
therein made martyrs, and the crown of martyrdom
belongetb unto them.
^ Qu. ' despise,' or ' defy '?— Ed.
2, This teacheth us to take heed of reproaching
professors of the truth for their profession's sake. They
who do so make themselves persecutors, and pull
upon their own souls the punishment of persecutors.
Sec. 125, Of enduring evil deeds.
The other particular wherein these Hebrews were
made a gazing stock, is said to be SX/'-vl/sc/, afflictions.
The word properly signifieth a presstire, or a pressing, "•
namely, of the body ; for a man, after he hath killed
the body, hath no more that he can do, Luke xii, 4,
2 Cor. i, 6. The noun is translated affliction, Mark
xiii. 19; tribulation. Mat. xxiv. 21; jjersecution, Acts
xi. 19; trouble, 1 Cor. vii. 28, and other like pressures.
This, distinguished from the former, of reproaches,
giveth Christians to understand, that they must look
for heavj' strokes as well as bitter words here in this
world. So it befell our head : as he ' despised the
shame,' so he ' endured the cross,' Heb. xii, 2. Christ
foretold thus much concerning his disciples. Mat, x,
17, 18, The history of all ages, and experience of
our times, demonstrate as much.
The malice of adversaries of the truth is unsatiable;
they think they have never done enough, till they
have done the uttermost that they can in word and
deed.
We may from hence learn to prepare ourselves for
more and greater afflictions than words are, and by
this extent of enduring, to shew that the spirit of the
Lord Christ is in us. Indeed, our weak bodies are
sensible of pressures and oppressions; but to prepare
against them will the better enable us to endure them.
Sec. 12G, Of being companions irith sicch as suffer
for the gospel.
This other distributive particle, rouro (see Sec. 123),
par^g, sheweth how these Hebrews came to have
such courage, as to be made a gazing-stock for their
profession's sake ; namely, that company which they
kept with others that were so dealt withal. The word
xoivojvoi, translated companions, is sometimes used in
the abstract, and translated fellowship, 1 Cor. x, 20.
It properly signifieth, as here translated, companion,
one that hath a common share in such and such a
case; and is translated ^^fotaArr, Mat. xxiii. 30, 2 Cor,
i, 7, and partner, Luke v, 10, As to bo made a
gazing-stock was one part and evidence of their en-
during a great fight of afflictions, so their keeping
company with other afflicted ones was another part
and evidence. This latter was a Christian duty as
well as the former, and this a matter of commendation
as well as the former; yea, this also a matter of com-
fort and glory as well as the former, ' Moses chose
to suffer afflictions with the people of God,' Heb, xi.
25. It was Baruch's praise to accompany Jeremiah
in the prison, Jer. xxxii. 12. And Onesiphorus, who
' 0x//Ss/v, premere, \\i calceus dicitur ^xifiiiv preinere pedem,
et uvse dicuntur 9-x/)38ir^a<.
3G0
nOUGE ON HEBREWS.
[Chap. X.
sought out Paul very diligently, and found him when
he was in his troubles, and that to refresh him,
2 Tim. i. IG, 17. Yea, Christ the great judf^e pro-
misetb to his disciples, who followed him all the time
of his public ministry, wherein he was much per-
secuted, to sit with him on so many thrones, Mat.
xix. 28.
To be a companion with such as suffer for Christ,
is an evidence of great zoal to God's glory, of love to
the truth, of undaunteduess and courage in sull'ering,
of love to saints, and of readiness to succour such as
suffer for the gospel.
1. This is a just taxation of their fear and shame,
who, when they see their friends questioned, or any
way persecuted for their holy profession, withdraw
themselves, and will not be seen in their company ;
but rather, if they be suspected to be of their kindred,
neighbourhood, friends, companions, or any way a'^so-
ciated with them, deny it, as Peter did, M it. xxvi. 70 ;
and John Mark, Acts xv. 38; and as Deraas, so sundry
other professors, 2 Tim. iv. 10, 10. Fearful is the
doom that is denounced against such, Mark viii. 38.
2. This much maketh to press that point that was
noted. Sec. 79, about not forsaking the assembling of
ourselves together, especially when others are ques-
tioned ; hut we, having other friends and means, are
Buffered to live free and quiet from trouble. Then are
we called to shew forth our Christian faith and courage
by associating ourselves with them. Then will trial
be made of the truth of that grace that is in us. Then
as a companion we ought to speak for them, as Jona-
than did for David, 1 Sam. xii. 4 ; to succour them,
as Obadiah did the prophets of the Lord, 1 Kings
xviii. 13 ; and to visit them, as our Lord Christ doth
commend those who visited such as were sick, im-
prisoned, and otherwise restrained, Mat. xxv. 39.
Sec. 127. Of acliuoidedginri liindness.
Ver. 34. For yc had compassion of me in nuj bonds,
and took jonfidhj the spoilinff of your goods, Jcnoiviny in
yourselves that ye have in heaven a heller and enduring
substance.
A third branch of the exemplification of their former
good beginning is their compassion of this apostle
himself in his bonds.
These two relatives, me and tny, do shew that that
which he here speaks of had reference to himself.
'J'he copulative x,ai, and or both, and the causal con-
junction yuB, for, do shew that this depends on the
former as a reason, and as such a reason as the former
was ; which may bo thus more fully expressed : it is
evident that ye were made a gazing stock, and became
companions of other sufferers, in that ye had compas-
sion of me in my bonds, and took joyfully the spoiling
of your own goods.
The connection of this verso with the former, by
these two conjunctions, for, and, shewcth that many
are the trials whcrcunto Christian professors are
brought : some on their own behalf, others on the
behalf of others. See more hereof Sec. 123.
That for which these Hebrews are here commended
in reference to their former course of life is, in one
word, compassion. Tiio apostle here sets it down in
the verb thus, euvsTrai'^^iSuTS, ye had compassion.
Of the notation of that word, see Chap. iv. 15, Sec.
88 ; and of the extent of it to all of all sorts, see Chap.
V. 2, Sees. 9, 11.
The particular person on whom these Hebrews had
compassion was the apostle himself, who makes this
grateful acknowledgment thereof; so as kindnesses,
even done by men, are gratefully to be acknowledged.
The king of Sodom acknowledged Abraham's kindness
in rescuing him and his from their enemies, Gen. xiv.
21. So did the Egyptians acknowledge Joseph's
kindness in saving them alive, Gen. xlvii. 25. The
like did Jonathan in acknowledging David's kindness,
1 Sam. xix. 4, 5. To omit other instances, Christ
himself, as the head of a mystical body, dolh acknow-
ledge kindnesses done to the members of that body,
Mat. xxv. 30, &c.
1. This argueth a good spirit to be in men, which
makes them take notice of the means and instruments
which are used by the divine providence for their
good.
2. This grateful acknowledgment is so acceptable
to them that do a kindness, as it makes them not to
repent the kindness done, but as occasion is offered to
do more and more kindness.
3. If kindnesses done by men be gratefully to be
acknowledged, how much more kindnesses done by
God ! especial!}' if we consider how fixe they are, how
great, how needful, how useful, and every way com-
modious unto us. The kindnesses of God do infinitely
exceed all that man can do. Besides, man is but
God's minister ; what good soever he doth unto us, is
indeed done by God. Let, therefore, the kindnesses
done by man quicken up our spirits unto all thank-
fulness to God.
Sec. 128. Of compassion towards ministers espe-
cially.
1 1 is here taken for granted that this apostle was ia
bonds, dcO/MoT;. Hereby he sheweth that he was as one
bound, restrained of liberty ; so as he could not come
to them or to others for to seek help.
Of the many ways of being in bonds, and of suc-
couring such as cannot seek it, see Chap. siii. 3, Sees.
25, 20.
Malefactors use to be so dealt withal, namely, to
be held fist in bonds ; whereby it appears that pro-
fessors of the Christian faith, yea, and preachers also
tliereof, are used as malefactors. See more hereof in
The Whole Armour of God, treat, iii. part vii., on
Eph. vi. 20, sees. 189, 193, 194.
The duty that is here commended in these Hebrews,
in reference to the apostle's being in bonds, is thus
Ver. 34.]
GOUGE ON HEBREWS.
361
expressed, ye had compassion of. This is the inter-
pretation of one Greek compound word, awji'jta&yiSoiTi ;
whereof see Sec. 127, and Chap. iv. 15, Sec. 88. The
word implieth a sympathy or fellow-feeling of other
men's miseries, yea, such a sympathy and compassion
as may move them to succour those that are in dis-
tress, even as if they themselves were in the same
distress. Of this duty, see more. Chap. xiii. 3, Sec.
27.
As such compassion is to be shewed to all the
members of Christ's body, so in special to ministers
of the word ; for he was a minister of the word who
thus saith, * ye had compassion of me.' These are
especially to be prayed for, as is shewed, Chap. xiii.
18, Sec. 153 ; and in The Whole Armour of God,
treat, iii. part vii., on Eph. vi. 19, sec. 151.
Sec. 129. Of persecution h/ spoiling of goods.
A fourth branch of the exemplification of their for-
mer good course is thus set down, and took joyfully
the spoiling of your goods.
By spoiling of goods, he meaneth a violent taking
of them away, not by common enemies of their nation,
but by their own countrymen, who, in hatred of their
Christian religion, entered into the houses of such as
professed themselves Christians, and violently took
away their goods. So much is implied under the
Greek word k^'itayr^v, translated spoiling.
It is derived from a verb, a^'^ra^w, which signifieth
to 2)ull or take away by violence, as to pull a thing out
of the fire, Jude 23. It is applied to wolves catch-
ing sheep, John x. 12 ; yea, to the devil's catching the
word out of men's hearts. Mat. xiii. 19. The word
of this text is applied to extortioners, ds^aysg, Mat.
xxiii. 25. And extortioners are oft called ci^'iroiyig,
harpies, Luke xviii. 11 ; 1 Cor. v. 10, 11, and vi. 10;
for there is a ravenous kind of fowl that are called
harpies,' which use with violence to take men's meat
from their table. Hereby the violent, forceable,
and tumultuous manner of taking away the Hebrews'
goods is set out to the life.
The word translated goods is a compound. The
verb, uTrag^w, siim, signifieth to be, or to subsist ; the
participle, ra 'xj--a^yj)VTa, is used to set out such a thing
as a man hath ; as riches, wealth, or anything else
that he possesseth. There is another Greek word,
u-ao^^ig, in this verse, derived from the same root, and
translated substance. In these titles, the apostle fol-
loweth the common use in calling the things of this
world goods ; though comparatively, in reference to
grace and things of eternal life, they be but trash and
shadows.
The apostle bringeth in the spoiling of their goods
as a kind of persecution. The devil herein manifested
his persecuting mind when he spoiled Job of all his
1 Extriiimusque toros, dapibiisque epulamur opimis,
Harpyis3 diripiuntque dapes, &c. — Virg. ^neid,\ih. iii.
goods. Job i. 10, &c. So dealt the Midianites with
the Israelites, Judges vi. 4.
Well may this be accounted a kind of persecution,
because the goods of this world are not only for de-
light, but for a kind of necessity ; our very life is
preserved by them.
1. It hereby appears that it is no small wrong that
they do who spoil others of their goods, especially if
it be for conscience' sake, by reason of their holy pro-
fession who are spoiled ; whether it be under pretence
of law, or by open violence, it is in God's account
persecution.
2. Be moved hereby, whosoever sufi'er in this kind,
patiently to bear it, and to put this kind of persecu-
tion as a jewel into the crown of martyrdom.
The verb '?r^o6ihi^ack, translated took, is a com-
pound of a simple verb, hiyjj(jjai, that signifieth to
take, Mat. x. 40, and a preposition, ergo?, that signifieth
to. 1'he compound hath emphasis, and is commonly
translated to receive, '^r^oghiyoij.at, Luke xv. 2, Philip,
ii. 29.
Of the manner of enduring the spoiling of their
goods, jj^iTo. %a£ag, joyfully, see Chap. iii. 6, Sees.
64, 67.
Sec. 130. Of the kind of retvard given to such as
suffer in Christ's cause.
Hitherto of the first motive to perseverance, which
was the former good beginning of these Hebrews.
Another here followeth, taken from their future reward,
thus set down, knoioing in yourselves that ye have in
heaven a Letter and enduring substance.
This in general sheweth that saints' sufi"erings have
their recompence, tyiiv, ye have, saith the apostle.
Mat. V. 12 ; 2 Cor. iv. 17 ; 2 Tim. ii. 12.
That which is noted of salvation accompanying
good works, and of the reward of faith and patience.
Chap. vi. 9, Sec. 57, and ver. 12, Sec. 88, may be
applied to the reward of suffering.
That reward may be aimed at, as is shewed. Chap.
vi. 18, Sec. 149. And that reward may stand with
grace, is proved. Chap. viii. ver. 8, Sec. 43.
The particular kind of reward is here said to be,
v-7ra^t,iv, substance. Of the derivation, see Sec. 129.
Under it is comprised all that glory which Christ
hath purchased for his in heaven. He calleth this
glory substance, in reference to those goods of this
world whereof they were spoiled. Men usually call
the things of this world their substance, Luke viii. 3.
We there translate this word vTa^yovrcc, which is here
in this text termed goods, we translate it substance.
But the substance here meant being of another
kind, not of earth but of heaven, he styleth it, -/.^iir-
Tova, better. And because they were spoiled of their
earthly substance, he addeth this epithet, f/.svovmv,
enduring. The apostle useth this word substance, to
shew that saints' recompence shall be answerable to
their damage. Thus may this phrase be taken, ' God
362
GOUGE ON HEBREW?.
[Chap. X.
will render to ever}- man according to his deeds,' Rom.
ii. G. And ibis, ' wliatsoever a man soweth, that
shall ho also reap,' Gal. vi. 7, Luke vi. 21. The
ground hereof is God's rit^hteousness, which this our
apostle doth thus emphatically set out, ' God is not
unrighteous.' Hereof see Chap. vi. 10, Sec. GO. God
will not suller any to be losers in his cause.
The apostle therefore addeth these two properties
of that reward, belter, endurinf). So as a saint's
rccompcnce far surpasseth his damage : ' Every one
tliat hath forsaken houses, or brethren, or sisters, &c.,
shall receive an hundred fold, and shall inherit ever-
lasting life,' Mat. xix. 29. On this ground it is truly
said, * The sutferings of this present time are not
worthy to be compared with the glory which shall be
revealed in us,' Hum. viii. 18. ' For our light afflic-
tion, which is but iov a moment, worketh for us a far
more exceeding and eternal weight of glory,' 2 Cor.
iv. 17.
God's bounty and magnificence puts him on here-
unto. In all things he sheweth himself like a God ;
and in all things exceeds man. None shall repent
the loss of any thing for his sake.
This added to the former is a strong incitement
to do, undergo, let go, and endure whatsoever God
calls us unto : ' The husbandman waiteth for the pre-
cious fruit of the earth,' itc, James v. 7. And should
not we wait and endure for this precious recompence ?
Uold not wealth too dear, cast not away this recom-
pence of reward.
This latter property, enduring, implieth an ever-
last ingness in the reward here intended.
Hereof see Chap. v. 9, Sec. 51.
Sec. 131. 0/ soiuts' assurance of Jicaveii.
That the reward here spoken of might not be mis-
taken, he expresseth the place where it is to be en-
joyed, ev o-jsavuTz, in heaven.
This is plentifully proved in the New Testament
especially.
The place addeth much to the excellency of it.
Hereof see Chap. ii. 10, Slc. 93. This is the true
paradise, 2 Cor. xii. 4.
This is that city, for the setting out whereof the
most precious things of this world are used, Rev.
xxii. 10.
1. This amplificth the bounty of God. He seeketh
not on earth tliat which satisticth him to bestow on
Lis, therefore he provideth an inheritance in heaven
for them. Indeed, if man be regarded, earth may
seem an habitation good enough for him, notwith-
standing all he can do or endure. But it seemeth not
enough to the divine Majesty to bestow.
2. "Who would not serve such a Master ? who
would not depend on such a Father ?
3. Much may this comfort saints against their
ordinary condition in this world. Were it not for
their hope in heaven, they would be ' of all men the
m.ost miserable,' 1 Cor. xv. 19. But expectation of
heaven is enough to uphold their heads and hearts.
4. Sundi-}' duties ma}' hence be inferred :
1. Heaven is on high : ' Therefore set your aflfec-
tions on things above,' Col. iii. 2.
2. Heaven is invisible. Look up to it with faith,
the eye of the soul, Heb. xi. 27.
3. Heaven is far off. Therefore wait ' till the
Lord come,' Mat. xxv. 14.
4. Heaven is a pure and clean place. Therefore
' cleanse yourselves from all filthiness,' 2 Cor. vii. 1,
2 Cor. vi. G.
5. Heaven is not for external, pharisaical right-
eousness. Mat. V. 20. Let us ' make our robes white
in the blood of the Lamb,' Rev. vii. 14, 15.
6. Heaven may be forfeited by the things of this
world. Therefore be ready to let them go for Christ's
sake.
7. Heaven is to come. Therefore 'look' for it,
chap. ix. 28.
8. The keys of the kingdom of heaven are God's
ordinances. Mat. xvi. 19.
Let them therefore be observed and kept pure.
To all that hath been said about reward, the apostle
annexeth this evidence, yivuiaxr/vrsc iv sain-o/i, hnoioing
in yourselves. This is sometimes set down as a duty,
Eph. vi. 8 ; and sometimes as a privilege, implying,
that God by his Spirit giveth his saints, even here
while they live on earth, this prerogative, to know
they have such a reward laid up for them in heaven. It
bath been shewed, Chap. i. 14, Sec. IGl, that saints
are sure of salvation, and b}' those evidences whereby it
is made sure to them they may know it. It hath also
been proved in The Whole Armour of God, treat, ii.,
part G, of faith, Sees. 36, 37, &c., that true faith
may be known. Now faith is the substance of things
hoped for, that is, the reward in heaven. They there-
fore that know they have faith, may also know that
they have in heaven an enduring substance.
Sec. 132. Of holding fa<it confidence.
Ver. 35. Casl not away therefore your confidence,
which hath great recompence of reivard.
The illative conjunction tSi/, therefore, sheweth that
this verse is added as a conclusion of the former point,
namely, that we should persevere in our holy profes-
sion, because it hath so great a reward. By this
inference it is evident, that true Christians may have
their eye upon the reward that is set before them, in
suffering for the gospel's sake. See more hereof,
Chap. vi. 18, Sec. 149.
The duty enjoined upon aiming at reward, is set
down negatively thus, cast not axvay your confidence.
Of the composition and diverse acception of the
word translated rrailriola, confidence, see Chap. iii. 6,
Sec. Gl. The word signifieth in general a free pro-
fession.' Some refer it to an open profession of
' Liberam illam professionem.
Ver. 35.]
GOUGE ON HEBREWS.
363
the Christian faith before men. Thus they make it
contrary to a man's drawing back, ver. 38. But most
interpreters take it to be a firm confidence in God,
whicii maketh us free in uttering our mind to him. In
this sense it importeth the cause of a free profession of
the faith, which is confidence in God.
This being attained, must be maintained, which for
the greater enforcement the apostle thus expresseth
negatively, p,-}^ ocTroQuXriTS, cast not airatj. The word
used by tbe apostle is a compound. The simple verb,
iSaXXw, signitieth to cast or lay aside. Rev. ii. 22, and
iv. 10. The compound, a-o£dX>.w, to cast away, as the
blind man that made haste to Christ cast away bis
garment, Mark x. 50. They that do not fast hold
their confidence, cast it away.
Of fast holding confidence, see Chap. iii. 6, Sec.
68.
Hereby the folly of proud, secure, careless, and fear-
ful Christians is discovered, who after evidence of some
confidence given, cast away the shield of faith, like a
fearful braggadocio after one skirmish casteth away his
armour, and brings upon himself a perpetual reproach
of a coward.
To encourage Christians to stand to their cause, and
to hold their confidence to the end, the apostle ex-
pressly declarelh the issue of perseverance in this
phrase, ' which hath great recompence of reward.'
The relative rng, iihich, hath reference to confidence,
for it is of the same gender, and giveth us plainly to
understand that perseverance procures a blessed re-
compence. See Chap. iii. 6, Sec. 69.
These two words, recompence oj'reurird, are the inter-
pretation of one Greek compound word, fiio^a'Trcdoala,
whereof see Chap. ii. 2, Sec. 16. Here it is taken in
tbe better sense, for that reward which is mentioned
before. Sec. 130, concerning which Christ saith, 'He that
endureth to the end shall be saved,' Mat. x. 22. Here-
upon Christ himself at the end of his work saith, ' I
have finished the work which thou gavest me to do. And
now, 0 Father, glorify thou me,' &c., John xvii. 4, 5.
And this apostle thus, ' I have fought a good fight, I
have finished my course, I have kept the faith : hence-
forth there is laid up for me a crown of righteousness,'
2 Tim. iv. 7, 8.
The reward is given at the end of the work, as in a
race it is given at the goal, and in the battle he that
overcometh is recompensed, Rev, ii. 7.
Of the benefit of persevering, and damage of giving
over before all is finished, see Chap. iii. 6, Sec. 69.
' Yet further to amplify the foresaid reward, the
apostle here styleth it a r/reat recompence of re-
ward.
The excellency of the reward is hereby set down, for
this epithet great is attributed to excellent things. In
particular, Christ, as the most excellent high priest
that ever was, is styled ' a great high priest,' chap,
iv. 14, sec. 83, and ' the great shepherd,' chap. xiii. 20,
sec. 168. Another word, but of the same signification,
is attributed to the reward here spoken of, salvation,
chap. ii. 3, sec. 21.
The reward may here be styled great,
1. In the quality of it, it being the most excellent,
delightful, comfortable, and commodious that can be.
2. In the quantity, it being as much as a man is
capable to receive.
3. In the continuance, it being everlasting, without
any date at all.
The author of it is a gi'eat King. The procuring
cause of it is great love. The meritorious cause is a
great price, even the blood of the Son of God.
Sec. 138. 0/the resolution o/Heb. x. 32-35.
Ver. 32. But call to remembrance the former days,
in which, after ye were illuminated, ye endured a great
JigJit of affliction ;
33. Partly luhilst ye xcere made a gaziiig-stocJc loth
by reproacJies and afflictions ; and partly whilst ye be-
came companions of them that were so used.
34. For ye had compassion of me in my bonds, and
took joyfidly the spoiling of your goods, knowing in
yourselves that ye have in heaven a better and enduring
substance.
35. Cast not away therefore your confidence, luhich
hath great recompence of reivard.
The sum of these five verses is a persuasion to per-
severance in their holy profession.
Two points are to be considered therein :
1, The arguments; 2, the conclusion.
The arguments are of two sorts :
One hath reference to their former course ;
The other to their future reward.
In propounding the former, is set down,
1. An act, call to remembrance.
2. The subject matter thereof. This is,
1. Propounded by a description of the time, which is,
(1.) Indefinitely implied, thus, the former days.
(2.) Distinctly expressed, ajter you icere illumin-
ated.
2. Exemplified, and that in four branches:
1. Enduring afflictions. This is amplified by the
greatness thereof, ' a great fight.'
2. Disgraces, in this metaphor, 'made a gazing-
stock ;' and this two ways :
1. By reproaches.
2. By afHictions, amplified by their fellowship with
other sufferers : ' Ye became companions of them that
were so used.'
3. Compassion of the apostle himself, 'in his bonds.'
4. Loss of goods. This is amplified by their joyful
letting go the same.
The other argument, that hath reference to their
future reward, setteth down,
1. The kind of reward, substance. This is amplified,
(1.) By the excellency of it, and that comparatively,
better.
(2.) By the continuance of it, enduring.
361
GOUGE ON HEBREWS.
[Chap. X.
2. The place where it is enjoyed, in heaven.
8. The evidence thereof, knowing in youraelves.
The conclusion declares two points :
1. The duty required.
2 The reward that foUoweth thereupon.
In setting down the duty observe,
1. The manner, negatively, cast not aivay.
2. The matter, your confidence.
The reward is,
1. Generally expressed thus, recompence of reward.
2. Amplitied by this epithet, great.
Sec. 134. Of ohervatiojis raised out of Heb. 'x.
82-35.
I. To dissuasions from apostasy, persuasions to per-
severance are to he added. The inference of these
verses upon the former b}' this conjunction of oppo-
sition, but, demoustrateth as much. See Sec. 118.
II. lliings past are to he meditated on. This word,
call to remembrance, intends as much. See Sec. 118.
III. Others (jood courses are to be acknowledged.
So doth the apostle here. See Sec. 118.
IV. Men at first illumination use to be zealous. So
were these Hebrews, which is implied by this relative,
171 lohich. See Sec. 121.
Y. Christians at their first conversion are subject to
trials. This is here verified in these Hebrews. See
Sec. 119.
VI. The trials whereunto Christians are subject are
dangerous. They are here said to be a fi'/ht. See
Sec. 120.
VII. The dangers whereunto Cliristians are subject
are qrcat. Thus much is here expressed. See Sec.
120.
VIII. Christians at their fust conversion use to have
much courage. This is here affirmed of these Hebrews,
under this word endured. See Sec. 121.
IX. The sufferings of Christians are a ground of con-
fidence. For this end doth the apostle here put them
in mind of their sutl'erings, to make them confident.
See Sec. 123.
X. A good cause workelh courage in sufferers. The
cause of these Hebrews appeareth to be good, because
it was upon their illumination that they sutiered. See
Sec. 122.
XI. Christians are subject to many sorts of trial.
This distributive particle, partly, intendetb as much.
See Sec. 123.
XII. Disgrace accompanicth profession of the truth.
This is noted in this metaphor of a gazing-stock. See
Sec. V2i.
XIII. Eeproach for profession of the faith is a per-
secution. So it is here set down to be. See Sec.
121.
XIV. Hard usage, as urll as ill language, followeth
the jirofcssing of the true faith. Therefore ufllictions
arc here joined with reproaches. See Sec. 125.
XV. True professors uill be companions uith other
sufferers. This is here expressly noted of these
Hebrews. See Sec. 12G.
XVI. Kindness is to be acknowledged. This apostle
acknowledgeth the kindness done unto him. See Sec.
127.
XVII. True Christians have compassionate hearts.
So had these Hebrews. See Sec. 128.
XVIII. Christians have compassion, especially on their
ministers. This apostle, on whom these Hebrews had
compassion, was their minister in special. See Sec.
128.
XIX. Ministers of the word are subject to bonds.
This apostle was in bonds. See Sec. 128.
XX. Christians are subject to be spoiled of their goods
for their profession s sake. So were these Hebrews.
See Sec. 12'j.
XXI. Spoiling jnofessors of their goods is a jyersecu-
tion. It is here reckoned up so to be. See Sec. 129.
XXII. True i)rofessors take joyfully the spoiling of
their goods. So did these Hebrews. See Sec. 129.
XXIII. Sufferers for Christ shall have a recompence.
This is plainly expressed. See Sec. 130.
XXIV. The recompence of sufferers shall be ansioerable
to their loss. They lose goods, and receive substance.
See Sec. 130.
XXV. The recompence of sufferers for Christ shall be
greater than their loss. This is plainly expressed.
See Sec. 130.
XXVI. The recompence of sufierers for Christ is
everlasting. It is an enduring substance. See Sec.
130.
XXVII. Saints' reward is in heaven. So much is
here expressed. See Sec. 131.
XXVIII. Saints are sure of their reward. They
know it in themselves. See Sec. 131.
XXIX. Confidence may be obtained. This is here
taken for granted. See Sec. 132.
XXX. Confidence attained must be maintained. It
must not be cast away. See Sec. 132.
XXXI. F'ormer evidence of grace is an inducement
to future perseverance. This is inferred from this note
of reference, therefore. Because they ha.l such courage
and confidence before, they must not now cast it off.
See Sec. 132.
XXXII. Perseverance brings the reward. This is it
that hath a reward. See Sec. 132.
XXXIII. The reward of perseverance in the true faith
is great. So it is here expressly said to be. See Sec.
132.
Sec. 135. Of the increase^ of pat ience for perseverance.
Ver. 30. /'or ye have need of patience, that, after ye
have done the ivill of God, ye might receive the promise.
Here the apostle beginneth to lay down such means
as may be helps to perseverance. The means are ot
two sorts, patience and faith.
The word uto/zov»;, here translated patience, is de-
' Qu. ' need "? — Ed.
Ver. 36.]
GOUGE ON HEBREWS.
365
rived from that verb Jo-su-s/rars, wbich is translated
endured, ver. 32, Sec. 121.
The causal particle, for, implieth a reason of that
which went before. If then it be demanded, why they
have need of patience, this inference giveth a ready
answer, that they may persevere. In this respect
patience may be resembled to an anchor, which hold-
eth a ship so fast, as by a storm it cannot be carried
away ; and the apostle doth fitly resemble it to shoes,
or leg harness, whereby men are enabled to hold out
in their way. See 2'he Whole Armour of God, on
Eph. vi. 15, treat, ii. part, v., sees. 2, 15.
These Hebrews were before commended for their
enduring, ver. 32, Sec. 121, which implieth patience,
yet the apostle here saith, ye have need of patience.
Whereby he gives them to understand, that grace may
be begun in a Christian, and yet not fully perfected ;
• he may have need of it, namely, need to hold, increase,
and perfect it. A prophet exhorteth those whom he
calleth meek, to seek meekness, Zeph. ii. 3. The
apostle acknowledged that God had ' abounded to-
wards the Ephesians in all wisdom and prudence,'
yet he prayeth that God would ' give unto them the
Spirit of wisdom,' Eph. i. 8, 17. And he giveth wit-
ness to the love of the Thessalonians, yet beseecheth
them to increase more and more, 1 Thes. iv. 10.
Grace is wrought by degrees, 1 Cor. xiii. 9, and
that for these ends :
1. That the increase of God's goodness may be
more sensibly discerned.
2. That means of growth may more conscionably
be used.
3. That men be not puffed up with a sudden fulness
of grace, as Jonah was with the gourd, which grew in
a night.
4. That continual matter of thanks may be minis-
tered to men.
This affords a good direction to such as have
attained some measure of grace, well to consider what
yet is further wanting, and to press on to that which
is before, Philip, iii. 13, 14, Take heed of boasting
in what thou hast, like the church of Laodicea, Rev.
iii. 17 ; or in being secure, as if thou needest no
more.
Of the grace of patience, and need thereof, see
Chap. vi. 12, Sec. 86.
Sec 136. Of reward upon doing God's will.
The gift of patience is here pressed as a means of
obtaining a reward of God. Thus much is intended
by the manner of inferring the promise with a particle
that setteth out the final cause, ha, that ; ' ye have
need of patience, tliat you might receive.' Hereupon,
saith Christ, ' he that endureth,' or (v-ro/Msivac.) ' hath
patience to the end, he shall be saved,' Mat. x. 22.
On this ground it is said of ancient saints, that
' through patience they inherit the promises.' See
Chap. vi. 12, Sees. 88, 111, 112.
One special ground of patience is thus laid down,
done the will of God. We must therefore patiently
hold out in our Christian course, because therein the
will of God is done, for it is the will of God we should
so do. This gi'ound sheweth, that God's will is man's
rule, and that God's will must be practised. See
Chap. X. 7, Sec. 20, and Chap. xiii. 21, Sec. 173.
Of God's secret and revealed will, see Chap. ix. 28,
Sec. 141. God's revealed will is that which is our
rule, Deut. xxix. 29 ; and this is not only to be
known, but also to be done and practised by us. See
The Saint's Sacrifice, on Ps. cxvi. 9, sec. 59.
Upon doing the will of God the reward is promised,
and thereupon it may be expected. See ver. 35, Sec.
132. The word cro/jijfTai'rsj, done, is a participle of
the time past, and may be word for word thus tran-
slated, having done. The sense of it is thus fitly and
fully expressed, after we have done, so as reward is to
be expected after the work is finished ; not before, to
incite us to continue working, yet after, to testify
God's truth, faithfulness, and bounty, that we may
know it shall not be in vain to hold out in doing his
will, 1 Cor. XV. 58.
This demonstrateth a double folly :
1. Of those who work not, yet expect a reward,
like the foolish virgin and slothful servant. Mat. xxv.
11, 18.
2. Of those who think it is in vain to work, Mai.
iii. 14.
Both these conceits make men dissolute and care-
less ; but this order of expecting reward after the work
is done, is an antidote against both those poisons.
The reward is expressed under this word lirayys-
Xi'a, promise. Promise is here metonymically put for
the reward promised.
To shew that God's promise is the ground of re-
ward, see Chap. vi. 12, Sees. 87, 88.
Of the Greek word xoixiarisk, translated receive, see
Chap. X. 19, Sec. 100.
Sec. 137. Of the meaning o/"Heb. x. 37.
Ver. 37. For yet a little while, and he that shall
come loill come, and will not tarry.
This verse is apparently added as a reason of that
which goeth before. This causal particle ya^, for,
giveth proof thereof. It is a reason of two points :
1. Of the main point here handled, perseverance ; in
that the Lord, for whose sake they suffered, would
surely and speedily come to succour them.
2. Of the reward that is promised in the former
verse, where it was shewed that patience should be
rewarded. This must needs be so, because that he
that giveth the reward shall surely and speedily come.
Both these references tend to the same scope,
namely, to encourage Christians to hold out.
Many conceive that this verse, as well as the next,
is taken out of Habakkuk, chap. ii. 3, 4, and I will
not deny, but that it may so be. There is indeed
8G6
GOUGE ON HEBREWS.
[Chap. X.
Bomo discrepancy betwixt the words of the prophet
and apostle. First, where the proi)liet saith, ' the
vision is for an appointed time,' the apostle thus
renders it ' yet a Ultlo while ; ' whereby he sheweth,
that that set and appointed time was of no long
date.
The apostle's expression of his mind is very elegant
and emphiitical ; he useth a worJ, [MiTCiov, that signitieth
a Huh' tihile ; ' yet a little while, am I with you,'
saith Christ, John xiii. 33. So here, hi fj,r/.ihv, ' yet
a little while.' The apostle, for further emphasis,
addeth another particle, Ssov, by way of diminution,
thus, a veil/ little uhile. Yea, he doubleth that par-
ticle, oaov offov, thus, a vcnj, very little while.
This is to be taken respectively, and that,
1. In regard of the many ages that wero past.
2. In regard of the eternal recompence that was to
come.
2. "Where the prophet saith, *<31 *<3, venieiido
veniit, 'It will surely come,' or word for word, 'In
coming, it (or he) will come,' the apostle thus, ' He
that shall come will come.' Betwixt these tw-o phrases
there is no difference in sense, only the Hebi-ew hath
a special emphasis in doubling the word. By comiivj
is meant indefinitely, affording succour, or determin-
ately, finishing all things at the last day, or both.
3. "Where the prophet saith, / icill not tarnj, the
apostle, he ivUl not put olf, or delay. The words that
the one and the other useth, do in general signify the
same thing ; that which the prophet applieth to the
vision, the apostle attributeth to the Lord, who ap-
pointed that vision, and by whoso coming the vision
is accomplished.
Concerning these seeming differences, we are to
know,
1. That the penmen of the New Testament did
quote and not translate sentences of the Old Testa-
ment, so as they were not tied to words. It was
enough to hold the general sense.
2. The apostle giving no intimation of quoting this
testimony out of any prophet, he might use some
words of the prophet, finding them fit for his purpose,
though in another sense. The like we may observe
by comparing Rom. x. 18 with Ps. xix. 4.
3. In the main scope the prophet and apostle
agree ; which is, to provoke saints patiently to expect
the deliverance which the Lord will give, and to sup-
port themselves in assurance of a speedy reward.
Sec. 138. Of the shortyiesa of saints' suffering.
This expression of the time, yet a little tvhile, hath
reference to the troubles whcreunto these Hebrews
were subject ; and it giveth instance that saints' suffer-
ings are but short. The apostle implieth as much
under this phrase, ' The God of peace shall bruise
Satan under your feet shortly,' Rom. xvi. 20. This
determinate setting down the church's tribulation by
' ten days,' Rev. ii. 10, importeth a short time. The
apostle therefore saith of affliction, that it is ' but
for a moment,' 2 Cor, iv. 17.
This is true, whether the sufferings of saints be con-
sidered simply or comparatively.
1. Simply, in a double respect :
(1.) In that they continue not beyond this life.
For ' when man hath killed the body, he hath no
more than he can do,' Luke xii. 4. And ' they that
die in the Lord rest from their labours,' Rev. xiv. 13,
and xxi. 4. But our life is short. It is resembled
to the shortest things that are. Job xiv. 1.
(2.) In that thoy are not continual in this life;
for God affords to his children in their greatest trials
some intermissions and some refreshings. They have
a time of sleep. After great pain they have oft ease.
Yea, they have spiritual comforts which swallow up
their outward griefs. They have also many occasions
of rejoicings : ' Weeping may endure for a night, but
joy Cometh in the morning,' Ps. xxx. 5.
2. Comparatively, in reference to eternity ; thus
without all question it is most true that saints' suffer-
ings are but short. For how short is the longest life,
even the life of Methuselah, to eternit}'' ; yea, how
short is the space of the whole world compared there-
to ; not a day, not an hour, not a minute, not a
moment.
0''j. Saints have made complaints of their long
sufferings, Ps. xiii. 1 ; Lam. v. 20.
Alls. Their complaints were eflects of the flesh in
them, which is weak, Mat. xxvi. 41, and not fit to
judge aright of God's visitation.
"The shortest time of trouble scemeth long to flesh
and blood, which is very sensible thereof. The Sab-
bath, though it be but one day, and a great part there-
of bo spent in sleeping, putting on apparel, eating and
drinking, and sundry other things besides the holy
ordinances of God, yet to flesh it seemeth long, Amos
viii. 5.
The chief author of saints' sufferings will not suffer
them to be over long. He afllicts his children in lovo
and wisdom, with mercy and pity, and tender com-
passion ; and thereupon so moderates the same as
they may endure.
1. This manifesteth a great difference betwixt saints'
sufferings in this world, and the sufferings of the
wicked in hell, where there is no cessation, intermis-
sion, ease, comfort, or any manner of refreshing,
Mark ix. 43, Mat. xxv. 41.
2. This admonisheth us to take heed of stubborn-
ness, or senselessness under a cross ; for hereby
God may be provoked to add cross to cross, and to
continue the same the longer. Lev. xxvi. 18, &c.
And if we remain impenitent, to add eternal torment
in hell, to the momentary sufferings hero on earth.
8. Among other motives this may be added, for a
patient enduring of alHictions in this world. Though
they be grievous to the flesh for the time, yet God
will take care that they shall not be over long : ' He
Ver. S7.J
GOUGE ON HEBREWS.
807
will with the temptation make a waj to escape, that
we may be able to bear it,' 1 Cor. x. 13. Men of
courage will endure great brunts which the}' know will
not be long. To add an edge to this motive, con-
sider,
1. That it is your Father, a wise, tender, loving
Father, who correcteth you.
2. That he will do it no longer than he seeth it to
be useful and necessai'y.
3. That a far more exceeding and eternal weight of
glory will follow thereupon.
Sec. 139. Of the Lord's being yet to come.
This phrase, 6 i^y^ojuvog, he that shall come, is the
interpretation of one Greek word ; and it is appro-
priated to Christ, Mat. xi. 3, Rev. i. 4, 8, and iv. 8,
and xi. 17. This very title giveth proof that the Lord
Christ is yet to come. This is meant of his second
and last coming, whereof see Chap. ix. 28, Sec.
143.
The Lord put oS his first coming till the falness of
time, Gal. iv. 4, which was about the space of three
thousand nine hundred and fifty years ; and he hath
put ofl' his second coming ' tiih the times of restitu-
tion of all things,' Acts iii. 21. This he did, in re-
ference to the one and other coming ; —
1. To prepare men the better unto his coming.
2. To nourish faith and hope, which cease, when
the thing believed and hoped for is accomplished. We
hope for that we see not, Rom. viii. 24.
3. To try patience, James v. 7.
4. To exercise wisdom, courage, obedience, and
other like graces.
5. To discover such corruptions as lurk ^in the
heart, Deut. viii. 2.
6. To make men the more long for the Lord, before
he come, and more welcomely to accept him when he
Cometh.
That which is to come is to be waited for.
Sec. 140. Of the certainty of the LorcVs coming, and
that without delay.
The apostle addeth this phrase, ri^n, ivill come, to
that former phrase, shall come, to set forth the cer-
tainty of the point, that the Lord will assuredly come.
To give further evidence hereof, this note of assurance,
behold, is frequently prefixed before that point of the
Lord's coming ; and the point itself set down in the
time present, being as sure as if it were already ac-
complished, Jude 14, Rev. iii. 11. So also this asse-
veration, amen, Mark xiii. 30, and this, surely. Rev.
xxii. 22 ; and this comparative expression, ' heaven
and earth shall pass away ; but my word shall not
pass away,' Mark xiii. 31. Among other words, this
of Christ's coming is to be understood. See more of
the certainty of Christ's coming to judgment, Chap.
ix. 27, Sec. 137.
Yet, to assure these Hebrews of the certainty of
Christ's coming, the apostle addeth this clause, and
oh y^^ovnT, will not tarry, namely, beyond the time set
down and appointed by the Father. ' For he hath
appointed a day in the which he will judge the world,'
Acts xvii. 31.
The Greek word translated tarry, is ordinarily used
for putting off or making delay, and that beyond a
time appointed or expected. Thus it is used. Mat.
XXV. 5, Luke xii. 45. In this sense it is here denied
that the Lord will tarry. As it is said of the Israelites,
that ' the self-same day' (namely, at the end of four
hundred and thirty years, which the Lord had set down
beforehand), it came to pass, that all the host of the
Lord went out from the land of Egypt, Exod. xii. 41.
Even so, in the self-samo day that the Lord hath
appointed for his coming, he will come, and not
tarry. That day cannot be prevented, shall not bo
overslipped.
As the truth of God is manifested in the accom-
plishment of all his purposes and promises, so espe-
cially in this ; because it is ' the day of restitution of
all things,' and of giving a just recompence to every
one that ever were or shall be. See more hereof, ver.
25, Sacs. 82-85.
Sec. 141. Of the resolution o/ Heb. x. 36, 37.
Ver. 36. For ye have need of patience, that, after ye
have done the toill of God, ye might receive the p;o-
mise.
37. For yet a little tvhile, and he that shall come
will come, and xoill not tarry.
In these two verses is laid down an especial help
for perseverance.
This help is, 1, propounded, ver. 36 ; 2, confirmed,
ver. 37.
In the proposition is declared,
1. The means itself.
2. The end thereof.
The means is in one word, patience, amplified by
the need thereof: ye have need of patie)ice.
The end of this grace is a blessed recompence.
This end is,
1. Generally hinted in this phrase, that ye might
receive.
2. Particularly exemplified.
In the exemplification is set down,
1. The time when they should receive this reward,
in this word after.
2. The ground of the reward.
About the time is noted,
1. Man's act, in this word done. '■
2. The rule thereof, God's will.
2. The ground of the reward is in this word pro-
mise.
The confirmation is taken from the coming of the
Lord.
This is set out,
1. By the time, yet a little while.
368
GOUGE ON HEBREWS.
[Chap. X.
2. By the person, who is described by his purpose,
Tie that sJi'iIl come, and by his performance.
This performance is amplilied by the certainty of it,
and that two ways :
1. Allirmatively, ivill come.
2. Negatively, will not tarry.
Sec. 142. 0/ observations out o/Heb. x. 8G, 37.
I. Patience is an help to j^crsevcrance. For this
end it is here brought in. See Sec. 135.
II. lltey nho have attained some patience have need
of more. These Hebrews had endured much, yet they
have need of patience. See Sec. 135.
III. Patience is a needful grace. So it is here ex-
pressed to be. See Sec. 135.
IV. Patience procureth reward. For this end he
exhorteth them to patience. See Sec. 130.
V. lieicard tv after worlc dona. Thus much is ex-
pressed. See Sec. 13G.
YI. God's will is mans rule. So it is here laid
down to be. Sec Sec. 13G.
YII. God's tvill must he practised. This word done
intendeth as much. See Sec. 136.
YIII. 2 hey nho ohserve the condition shall partake
of the recompence. This word receive intends as much.
See Sec. 13G.
IX. God's promise is the ground of man's reward.
The reward, therefore, is expressed under this word
promise. See Sec. 13G.
X. Saints' sufferings are but short. They are a very
little time. See Sec. 138.
XI. The Lord is yet to come. In this respect this
title, he tvill come, is given unto him. See Sec.
139.
XII. The T.ord ivill assuredly come. This is plainly
expressed. See Sec. 140.
XIII. The time of the Lord's coming shall not be
put of. He ivill not tarry. See Sec, 140.
XIV. The Lord's coming is a strong motive to hold
out. His coming is hero brought in as a reason tend-
ing to that end. See Sec. 137.
Sec. 143. Of comparing Heb. x. 38 withllah. ii. 4.
Yer. 38. Now, the just shall live by faith : hut if
any man draw back, my soul shall have no pleasure in
him.
Hitherto of patience, as one means of persevering
in the Christian profession ; another means here fol-
loweth, which is faith. In setting down this means,
that it might be the better heeded, it is produced
from the prophet Habakkuk, chap. ii. 4, but so as the
apostle useth his liberty to leave out, add, and alter
what seemeth titling to his purpose.
1. The prophet setteth these words, the just shall
live by his faith, in the last place, but the apostle in
the first. The reason may bo this : he would first
establish them by the promise of life, before he terri-
fied them with fear of apostasy.
2. The prophet adds this afiix 1, his, by his faith,
inJiONS, but the apostle leaves it out ; for the Greek
and Latin use to understand such alhxes. The LXX
use another alfix or relative pronoun, namely, /mov,
my, thus, ' by my faith,' whereby they make God to
be the object of that faith ; as if the Lord had thus
said, the just live by that faith wherewith they rest on
me.
3. Where the prophet saith, hii soul which is lifted
up, the apostle thus hath it, if any man draw back,
whereby he declarelh the woful consequence of con-
fidence in one's self. For this phrase, his soul tvhich
is lijtcd up, setteth out self-confidence, which is an
occasion of a man's drawing back, and falling away,
which is the main point here dissuaded.
4. Instead of this phrase, his said is not upright in
him, used by the prophet, the apostle useth this in
reference to God, my soul shall have no pleasure in
him, and that to declare the fearful issue of man's
disrespect to God ; for the prophet's phrase implieth
that the backslider is not upright and faithful with
God, and thereupon the apostle inferreth that God
can take no pleasure in him.
Thus we see by this variety of words and order, that
the apostle is so far from contradicting anything in the
prophet, as he doth clear his sense and meaning. Fitly
doth the apostle infer this testimony, ' the just shall live
by faith,' upon Christ's certain coming, mentioned in
the former verse, to shew that, through faith in that
coming of the Lord, the just supports himself, and so
lives by that faith.
Sec. 144. Of righteous or just men.
Of the notation of the Greek word Br/.a/og, translated
just, see Chap. i. 9, Sec. 114. We sometimes trans-
late this same word righteous, chap. xi. 4 ; and the
substantive, S/xa/ocii'jj, righteousness, chap. xi. 7; and
the adverb, diy.ul'jj:, righteously, Titus ii. 12. This
taketh it for granted that there are just and righteous
men.
This is hei'e to be taken of such as are so before
God and man ; not of such as are so only in their own
conceit, as the pharisee was, Luke xviii. 9 ; or only
in man's apprehension, as Saul w'as before his con-
version, Philip, iii. G. These are no more in deed
and truth just or righteous, than painted or carved
men are true men. Thereupon, saith Christ, ' Ex-
cept your righteousness shall exceed the righteousness
of the scribes and pharisees, ye shall in no case enter
into the kingdom of heaven,' Mat. v. 20. Almost as
many proofs might be brought for the point as there
arc leaves in the book of God.
Such as these :
1. This epithet, just or righteous, is frequently at-
tributed to sundry persons, as Abel, Mat. xxiii. 35,
Noah, Gen. vi. 9, and many others.
2. The mention of men approved under this epithet,
Job xii. 4, Ps. xxxvii. 12, Prov. xx 7.
Ver. 38.]
GOUGE ON HEBREWS.
369
3. Commendations of such as are righteous, Prov.
xii. 26.
4. Remuneration of those that are righteous, Ezek.
xviii. 5, &c.
5. Vengeance on such as are not righteous, Prov.
xi. 7, 1 Cor vi. 9.
The righteous are those that give to every one their
due. They, therefore,
1. Are fittest in this world to honour God.
2. They especially will disperse and give to the
poor, Ps. cxii. 9.
3. They will deal most fairly with all sorts of men,
and be most helpful to others.
Quest. 1. How is it then said, that 'there is none
righteous, no, not one'? Rom. iii. 10, Ps. xiv. 3.
Ans. That negative is true in four respects.
1. There is none originally righteous. This was
Christ's prerogative, Luke i. 85. All others are
brought forth in sin, Ps. li. 5, Job xiv. 4.
2. None are legally righteous, that is, so righteous
as to be justified by the law, Gal. iii. 11. This
was Adam's prerogative in his entire estate, Eccles.
vii. 29.
3. None are perfectly righteous, Isa. Ixiv. 6. This
is the prerogative of glorified saints, Heb. xii. 23.
4. None are meritoriously righteous, Luke xvii. 10.
This was Christ's honour, and that by virtue of the
union of his human nature with the divine. In this
respect God is said to have ' purchased his church
with his own blood,' Acts xx. 28.
Quest. 2. How, then, may any sons of Adam in
this world be counted just or righteous ?
Ans. 1. Though not legally, yet evangelically. The
law requireth two things ; —
1. Perfect righteousness, and that in every part,
point, and degree, Gal. v. 3.
2. Personal righteousness, that the person himself
that looks for acceptance by the law, do that which
the law requireth by himself in his own person. ' The
man,' even the man himself, ' which doth these things,
shall live by the law,' Rom. x. 5.
But the gospel limiteth and mitigateth both these ;
for perfect righteousness it accepteth a true and faith-
ful endeavour, Philip, iii. 14, 15. Instead of personal
righteousness, it accepteth the righteousness of a
surety.
2. Though none be righteous by carnal generation,
yet there are righteous men by spiritual regenera-
tion.
3. Though none be perfectly righteous, yet there
are such as are truly and sincerely righteous. Now,
sincerity is accepted of God for perfection.
4. Though none are meritoriously righteous, yet
they are so righteous in God's account, as through
his grace and favour he rewardeth their righteous-
ness.
On these grounds I may well use this apostolical
phrase, ' Follow after righteousness,' 1 Tim. vi. 11 ;
Vol. II.
and press this exhortation, as the wise man doth his
incitation unto wisdom, Prov. iv. 5-7, &c.
Sec. 145. Of a jn,st mail s living .
There is another thing here taken for granted,
namely, that ' a just man,' ^^(Tstui, ' liveth.' So saith
righteous Paul of himself, ' I live,' Gal. ii. 20. And
he saith of all that ' mortify the deeds of the body,'
which righteous ones do, ' ye shall live,' Rom. viii. 13,
These are they who are called l^uivng, ' lively or liv-
ing stones,' 1 Peter ii. 5.
The life here meant is a spiritual life, the life of
grace, whereby one is so sustained as he remaineth
faithful with his God. In this respect the future tense
is used, shall live, to shew that the believer continueth
to live that life till he come to eternal life.
This spiritual life may truly and properly be called
life, in that thereby we have communion with the
living God, the God of life, and brought to eternal
life.
1. Herein is manifested a great difference betwixt
just and unjust, righteous and unrighteous persons.
The unjust and unrighteous are dead in sins, Eph.
ii. 1, Mat. viii. 22, 1 Tim. v. 6, therefore there is as
great a difference betwixt them, as betwixt the living
and the dead ; yea, far greater than betwixt such as
are alive, and such as are dead in the body : ' A
living dog is better than a dead lion,' Eccles. ix. 4 ;
but a living saint is much better than a dead worldling.
In this respect 'the righteous is more excellent than
his neighbour,' Prov. xii. 26. Lazarus, a poor beggar,
was better than Dives, a rich man. We use to put
dead corpses into the grave because of their noisome
savour.
The savour of men dead in sin is much more
noisome, and therefore they are cast into the deep
pit of hell.
Sec. 146. Of faith whereby a just man lireth.
That the apostle might the better instruct us in
that life which is proper to a just man, he expressly
sheweth the means whereby he liveth, which is faith.
Four distinct times is this in these words set down by
the Holy Ghost, as a point most remarkable, Hab.
ii. 4, Rom. i. 17, Gal. iii. 11, and here in this text.
An apostle exemplifieth this in himself thus, ' I live
by the faith of the Son of God,' Gal. ii. 20.
By faith is here meant a true justifying faith,
whereby we so receive and apply Christ unto ourselves,
as we rest on him for supply of all our necessities, and
for all needful succour in all distresses, and assistance
against all assaults ; and in that respect abide faith-
ful with him, and never depart from him.
Faith draws life from Christ in these and other like
respects.
1. It is that instrument whereby we lay such hold
on Christ, as we are united unto him like a scion put
into a stock.
Aa
GOUGE ON HEBREWS.
[Chap. X.
Thus Christ is resembled to a vine, and we to the
Itrancbes thereof, John xv. 5. Hereupon Paul saith,
• I live by the faith of the Son of God,' Gal. ii. 20 ;
and Christ is said to ' dwell in our hearts by faith,'
Ejih. iii. 17.
2. It draweth virtue from Christ, as a branch from
the stock ; for ' of his fulness we all receive, and grace
for grace,' John i. IG.
3. It persuades the soul of God's love to us, as to
such as are united unto his Son. Hence followcth
assurance of reconciliation with God, remission of sin,
and acceptation to eternal life.
i. It makes confident in Christ's support and
assistance against all trials by luan or devil. * This
is the victory that overcomcth the world, even our
faith,' 1 John v. 4. Faith also is a shield whereby
we may quench the ficrj' darts of the devil, Eph. vi. 17.
5. It maketh us resign ourselves and affairs to
Christ's disposing, cheerfully going on in our warrant-
able courses, and patiently waiting for that issue which
he will give. Faith makes a man believe that his head
better knows what is tit for him than himself.
G. It works hope above hope, Rom. iv. 18. It
makes a man, through a thick cloud of temptations,
to behold comfortable glimpses of God's favour ; and
against sense to rest on God's word, Ps. xliii. 5. Thus
by faith wc are united to Christ, justified, sanctified,
supported, established, quieted. Therefore, it is a
sovereign means to make us stcdfast in our profes-
sion, and to keep us from apostasy. This is fitly
added to patience as the ground thereof, see Chap. vi.
12, Sec. 8G.
If faith do so support us and keep us from apostasy,
surely it cannot be totally and finally lost.
This text, * the just shall live by faith,' being three
several times quoted in the New Testament, I hold it
meet to shew how in every of the places they agree
with the prophet out of whom it is quoted.
The main scope of the prophet and of the apostle
is the same, namely, to shew how, when all means
fail, a man may be safe. For this end he declareth
who is safe, the jiist ; and how he is safe, hy faith.
All are not safe, nor are any safe by anything in them-
selves. But the just, by faith : thus is he established.
This text is produced, Rom. i. 17, to prove that by
nature men are not just ; because ' the righteousness
of God is revealed from faith to faith.' This is proved
by this text.
Again, this text is produced. Gal. iii. 11, to prove
that no man is justified by the law; for the prophet
saith, ' the just shall live by faith.'
Here it is produced to prove the stability of Chris-
tians, which ariseth from faith.
All these are intended by the prophet, for he in-
ferreth,
1. That all men are not righteous; because the
righteous live by faith: for ' all have not faith,' 2 Thes.
iii. 2.
2. That no man by his works, which is by the law,
can be justified ; for they ' live by faith.'
3. That faith is the ground of their stability. For
' his soul, which is lifted up, is not upright in him ;'
that is, a man confident in himself cannot be stable,
' the just shall live by his faith.'
Faith being the ground of man's stability, we may
well think that want of faith is an especial reason of
men's restless cares for future wants, and troublesome
fears of being undone. What makes men upon every
sin to question God's favour, but want of faith ? What
makes men faint in their Christian course ? what makes
them fear that they shall not hold out ? what makes
them use indirect means ? what makes sin to abound
and Satan to tyrannize, but want of faith ? Want
of faith is it that makes men revolt. Is it any mar-
vel if a corpse putrefy, and swarm with worms and
other vermin, when it hath no life in it ? Where there
is no faith there is no spirit, no life, no assurance of
God's favour, no right to Christ. Faith brings all.
This is enough to stir us up to use all means for
getting, strengthening, and preserving faith. Hereof
see more in The Whole Armour of God, on Eph. vi.
IG, treat, ii. part vi. sec. 17, &c.
Sec. 147. Of a just mans liiinrj hy his own faith.
That relative pronoun his, which is plainly ex-
pressed by the prophet, Hab. ii. 4, thus, ' the just
shall live by his faith,' iri31DN3, is implied and under-
stood under the Greek phrase, and sheweth that the
faith whereby a just man lives, must be his own. As
' it is the wisdom of the prudent to understand his
way,' Prov. xiv. 8 ; and as ' the just man walketh in
his integrity,' Prov. xx. 7 ; so * the just man lives by
his faith.' ' To him that believeth his faith is counted
for righteousness,' Rom. iv. 5. For ' every one shall
give an account of himself to God,' Rom. xiv. 12.
Ohj. 1. Christ saw the faith, alruv, of them that
brought an impotent man unto him, and thereupon
said to that man, ' Thy sins are forgiven thee,' Mat.
ix. 2.
Ans. He saw the faith of the impotent man him-
self, as well as the faith of his friends.
Ohj. 2. Upon the faith of the woman of Canaan,
Christ cast the devil out of her daughter. Mat. xv. 28 ;
and on the like ground he did the like for a man's
son, Mark ix. 23, 25.
Ans. This was a temporal blessing ; but our text
speaketh of a spiritual life.
Ohj. 3. The unbelieving husband is sanctified by
the wife, 1 Cor. vii. 14.
Amt. That is in regard of matrimonial communion.
Ohj. 4. A believing wife may save her husband, 1
Cor. vii. 10,
Ans. By being a means of working faith in him,
so as to be saved by his own faith.
(fhj. 5. Children of a believing parent are in that
respect holy, 1 Cor. vii. 14.
Ver. 38.]
GOUGE ON HEBREWS.
371
Ans. Not in regard of an inherent or imputed holi-
ness ; but in regard of their right to the covenant of
grace and the privileges thereof.
This directeth every particular soul to labour for
faith, as they do desire to live thereby, and to partake
of the benefits thereof. Let not children so trust to
the faith of their parents, as they neglect to get
faith of their own. The like may be said to people
in reference to their ministers ; to wives in reference
to their husbands ; to husbands in reference to their
wives ; to servants in reference to their masters ; and
to one friend and neighbour in reference to another.
That which the wise virgins implied concerning their
own oil. Mat. xxv. 9, that they had but enough for
themselves, may be said of every one's faith, they
have but enough for themselves. Christ expressly
sheweth that of those that are nearly knit together in
this world, ' one may be taken and another left,' Luke
xvii. 34, &c.
What now may we think of works of Bupereroga-
tion?
What of implicit faith ?
Sec. 148. Of professors revoltinrf.
To move us the more diligently to labour after faith,
the apostle sheweth the damage of failing thereof ; for
he implieth, that without faith men will draw back,
and then God will have no delight in them.
The word v'roffTiiXriTai, translated draiv back, is a
compound. The simple verb, mXXw, signifieth to send.
In the middle voice, (jTeXXo/ubai, it signifieth to avoid,
or shun, 2 Cor. viii. 20 ; yea, and to withdraw, 2 Thes.
iii. 6. The preposition, v'tto, signifieth under. The
compound properly signifieth to slip away, and that
under hand, privily, and for fear, or shame. It is
used of Peter, who withdrew himself from communion
with the G-entiles, Gal. ii. 12. St Paul, on the con-
trary, useth the word with a negation, where he saith,
that he did * not shun or forbear to declare all the
counsels of God ; ' * I kept back nothing,' saith he.
Acts XX. 20, 27.
Here it implieth such as, having made open pro-
fession of the true faith, on some bye respect forbear
their profession, and withdraw themselves from com-
munion with other professors ; so as it intendeth apos-
tasy, whereof see Chap. iii. 12, Sec. 131.
The apostle useth this word to meet with those
who think to be excused, in that they do not openly
and scandalously renounce their profession, but only
covertly. But all manner of apostasy, whether open
or covert, is comprised under this word, and thereby
condemned.
And that no person may dream of an immunity in
this case, the apostle sets it down indefinitely, thus, xai
iccv vTrodTilXriTai, if any man draw bach. Indeed, the
word any man is not expressed in the Greek, but
necessarily understood in the verb of the third per-
son, which hath no nominative case joined with it.
When we say, he that doth this thing, we intend any
one that doth it. All of all sorts therefore are to
apply this unto themselves, even professors of the true
religion.
That professors may fall away hath been shewed,
Chap. iii. 12, Sec. 131.
That it is to be prevented, hath been shewed, Chap,
iii. 12, Sec. 122.
How it may be prevented, hath been before shewed
in this chapter, ver. 25, Sec. 79.
Sec. 149. Of God's taking no pleasure in them that
draw back.
To make Christians the more watchful against back-
sliding, the apostle sheweth how hateful such are to
God, in this phrase. My soul shall have no pleasure in
him. God is here brought in, uttering these words ;
so as this relative /j.ou, my, hath reference to God.
Obj. Soul, -^vxh, hath a special relation to a body;
it is derived from a verb, ■^^x'^y *^^^ signifieth to
breathe, or to cool, Mat. xxiv. 12.
Ans. Soul is not here properly attributed to God,
but by way of resemblance, avd^wrro'Tradug, after the
manner of man, to shew the truth and greatness of
God's displeasure. Things done indeed, and to pur-
pose, are attributed to the soul. Mat. xxvi. 38. The
soul is the seat of the afi"ections ; when therefore men
do truly and greatly delight in a thing, their soul is
said to delight therein. And when they care not for
a thing, but rather loathe and reject it, they are said to
have no pleasure or delight therein. Thus is it used
of God.
The word ivBoxiT, translated have pleasure, is a com-
pound. The simple verb, Soxsw, signifieth to think.
The adverb, bu, with which it is compounded, signifieth
icell, so as this compound svboxhjj, signifieth to think
ivell, to approve, to rest in, to be well pleased ivith.
This word is used, where God saith of Christ, ' In
whom my soul is well pleased,' Mat. xii. 18 ; and
where Christ saith, ' It is your Father's good pleasure,'
Luke xii. 32. On the contrary, the negative is used
of God's disallowing, detesting, and rejecting, as where
it is said, ' With many of them, God was not well
pleased,' 1 Cor. x. 5. So in this chapter, ver. 6, 8.
There is a diminution, fihua/g, in this phrase 7W plea-
sure, for it intends an utter dislike and detestation,
and it compriseth under it the wrath and indignation
of the Lord, according to that which was said, ver. 27,
* Judgment and fiery indignation.'
The phrase itself impHeth that God's heart is alien-
ated from them who are alienated from a true profession
of God. What then can such look for, but all the
fearful efi'ects of God's wrath and vengeance ? * My
soul shall abhor you,' saith the Lord of such, Levit.
xxvi. 30. And again, ' My mind was alienated from
her,' Ezek. xxiii. 18. See how far God's mind may
be tm-ned from such, Jer. xiv. 11, 12, and xv. 1.
1. This demonstrateth the folly of apostates, that
372
GOUGE ON HEBREWS.
[Chap. X.
turn away the heart of him from them, in whose favour
man's happiness consistcth.
2. It alibrdcth a strong motive against apostasy.
3. It sheweth how we may have assurance of God's
taking pleasure in us, even b}' our holding close to
h m.
4. It directeth us, when we see any signs of aliena-
tion of God's soul from us, thoroughly to search,
whether wo have not withdrawn back, and taken our
hearts from him.
Sec. loO. O/judgiiifi the best of other.''.
Ver. 39. But ve are not of them ichich draw back unto
]>erdilion ; but of them that believe to the saving of the
soul.
The doom denounced in the former verse is very
terrible.
That they to whom the apostle wrote might not be
too much aflrighted thereat, and think that he had too
hard an opinion of them, as if he thought they were
drawing back, he mitigateth it by manifesting his good
opinion of them.
Thus much is evident by his manner of inferring this
upon the former, by the conjunction of opposition de,
but.
For such passages as declare a good opinion of any,
are opppsite to threatenings of judgment. And here
that inference implieth a case of difference between
them and others, that albeit others might forfeit God's
good pleasure towards them, yet he did not so think of
them. Of mitigating severe censures, see Chap. vi.
9, Sees. 53-55.
To persuade them the more thereof, he uscth the
first person plural, r}(ii7g, ue, to shew that he had such
an esteem of them as he had of himself, and that he
I'ndgcd himself as much as he judged them. See ver.
26,'^ Sec. 87.
Thus we see that saints may have a good opinion of
one another, as well as of themselves. Oft doth the
apostle in his good hope and steadfast persuasion in-
clude others with himself; thus, ' We walk by faith,'
2 Cor. V. 7.
1. Charity, which is the rule of judging others,
' believeth all things,' 1 Cor. xiii. 7, that is, the best
of every one. What one in certainty knoweth of him-
self, he may and ought in charity judge of other saints.
2. Every one is so conscious to all his own corrup-
tions, as he knoweth more ill of himself than he may
of other saints.
Far from this Christian mind are such conceited
pharisees, as judge and condemn others that are better
than themselves, Luke xviii. 11. See God's account
of such, Isa. Ixv. 5.
Sec. 151. Of the issiie of apostates.
This phrase, of tlwin uliirh draw back, is the interpre-
tation of one Greek word, t/TixrroX^:. The word is a
noun derived from that verb izoeTiXXu, which is trans-
lated draw back, ver. 38, Sec. 148 There see the
notation of it. Word for word it is thus : We are not
of subduct ion, ^ or of withdrawing. It is a concise and
emphatical phrase.
To make it clear in English, that which is under-
stood must be supplied. Some understand the word
sons, thus, ' we are not sons or children of withdraw-
ing.' So the Khemites ; but this is very obscure in
our English. Our last translators have better trans-
lated it thus, ' We arc not of them which draw back.'
That is, we are not of that mind, or of that carriage,
or of that company.
i>y denying this of himself and of other professors,
he sheweth that it ill beseemeth professors of the trup/
religion to fall back from their profession. See ver. 38,
Sec. 148.
This phrase, unto perdition, sheweth the woeful issue
of backsliders. The notin urrw/.iia, here used, is a
compound. The simple verb out of which it is com-
pounded, 6?^Xi;w, oXXu,ai, perdo, signifieth in the active
to destroy ; in the passive to he destroyed, or to perish.
Thence is derived a noun, oas^jo?, which signifieth
destruction, and the epithet everlasting is joined to it,
2 Thes. i. 9. And another noun, bXo&^i-jrr^g, which
signifieth a destroyer, 1 Cor. x. 10 ; and a pai'ticiple,
6 bXo&ovj(t)v, he that destroyeth.
The preposition arzh, with which the word of my
text is compounded, signifieth from, and it carrieth
emphasis, implying an utter destruction from all safety.
The verb dcro/J.u^T,/, compounded with this preposition,
is frequently used, Mat. v. 29, 30, and x. 28. The
greatest destroyer of man, from this title, is called
'AtoXXiiwv, ApoUyon, destroyer. Rev. ix. 11. The
word of my text is applied to man's destruction in hell.
Mat. vii. 13 ; so it is here in this place. Judas, John
xvii. 12; and antichrist, 2 Thes. ii. 3, are called 'sons
of perdition.'
This word is used in both those places. So here it
is put for eternal damnation, as is evident by the
opposite phrase, saving of the soul.
The apostle hereby gives them to understand that
eternal damnation will be the issue of the apostates.
Hereof see ver. 27, Sees. 95-98.
Sec. 152. ()/ the opposition betwixt believing and
backsliding.
The apostle further proceedeth in declaring his good
opinion of these Hebrews, which did not consist only
in a negative, that they were not sons of perdition,
but also in an affirmative, that they were children of
salvation. This ho thus cxpresseth, but of them that
believe to the saving of the soul.
Here is a like concise emphatical phrase used to
that which was before, which word for word is thus,
aXXa Tlar-cog, but of faith. So as this phrase, of them
that believe, is the interpretation of this one word, uf
fa'lh. He brings this in with an adversative conjunc-
* Non sumua substractionis. — Vulg. Lai.
Ver. 39.]
GOUGE ON HEBREWS.
373
tion, aX'/M , but, to shew that apostasy and faith can-
not stand together. The backshder beHeveth not, he
that believeth will not slide back or withdraw. Fitly
therefore hath the apostle prescribed faith as a remedy
to prevent apostasy ; see ver. 38, Sec. 146.
The apostle here affirmeth of himself and others,
that they are of them that believe, whereby he declareth
that faith may be known. He that hath a true faith,
may know he hath a true faith. See The Whole
Armour of God, on Eph. vi. 16, treat, ii. part vi.
sees. 36, 37, &c.
Sec. 153. Of salvation the end of faith.
To amplify this grace of faith, and to demonstrate
that it is of force to keep men from drawing back, he
addeth this issue or end of faith, to the saving of the
soul.
The word, TSPiToiriffii, translated saving, is a com-
pound noun. The simple verb, to.-jw, whence it is
compounded, signifieth to do or make ; the compound
verb, to get, or to purchase, Acts xx. 28, 1 Tim. iii. 15.
This compound noun, a getting or obtaining that which
one seeks for. Thus it is translated to obtain, 1 Thes.
v. 9, 2 Thes. ii. 14.
The object of this getting or purchase is here said
to be -^vxrig, the soul, meaning the good of the soul,
which is the salvation of it, even eternal life. There-
fore saints are said to * obtain salvation,' 1 Thes. v. 9.
This then is ' the end of faith, the salvation of our
souls,' for ' we are saved through faith.' This was of
old typified by looking upon the brazen serpent, John
iii. 14, 15.
The salvation of our souls is in Christ, and to be
had from him. Faith is that means whereby we re-
ceive it from him, and rest on him for the eternal
enjoying of the same.
Among other motives, this is an especial one to stir
us up to use all means to get increase, and preserve
faith. Hereof see The Whole Armour of God, on Eph.
vi. 16, treat, ii. part vi. sec. 17, &c.
The end that is here noted will recompense all the
care and pains that can be taken thereabout. Saving
of the soul is more than getting or keeping all the world
besides. Mat. xvi. 26 There is no comparison be-
twixt the soul and the world. The world cannot be
too much undervalued, the soul cannot be overvalued.
Sec. 154. Of the resolution of Heb. x. 38, 39.
Ver. 38. Noio the just shall live by faith : but if any
man draw back, my soul shall have no pleasiore in him.
39. But V)e are not of them who draw back unto
perdition ; but of them that believe to the saving of the
soul.
In these two verses is another help for perseverance.
Of the former see Sec. 141. This help is, first, briefly
propounded ; secondly, largely amplified in the next
chapter.
In propounding the point,
1. The means itself is expressed.
2. The contrary thereunto is aggravated.
In expressing the means, he declareth,
1. The persons whom it concerns, the just.
2. The kind of means, faith. This is amplified by
the benefit thereof, life, shall live.
The contrary is fii-st hinted in this adversative
particle, but.
2. Distinctly laid forth.
In laying it forth, is declared,
1. The vice itself.
2. The consequence following thereupon.
In declaring the vice two things are noted :
1. The person whom it concerns, any man.
2. The fault wherein it consisteth, draio back.
The consequence is God's displeasure, which is
first aggravated, secondly, mitigated, ver. 39.
In the aggravation is laid down,
1. The extent of God's displeasure, in this metaphor,
my soul.
2. The manner of expressing it, shall have no plea-
sure.
3. The object, in him, namely, in him that draweth
back.
The mitigation of the foresaid doom consisteth in
the apostle's manifesting his good opinion of them.
In setting down his opinion, he shews a difference
betwixt such as draw back, and such as hold out.
Here observe,
1. The manner of propounding this difference, in
the first person and plural number, we.
2. The matter wherein it consisteth ; that consisteth
of two parts :
1. The issue of backsliders.
2. The issue of believers.
The former is perdition, which is denied in reference
to these Hebrews.
The latter is salvation, which is asserted in reference
to believers, which he accounteth them to be.
Sec. 155. Of observations raised out o/ Heb. x.
38, 39.
I. Sundry graces concur to a Christians stability.
Before he mentioned patience, here he addeth faith,
to the same purpose. See Sec. 143.
II. Faith is an especial help to perseverance. It is
in this respect here mentioned. See Sec. 143.
III. There are jmt men. This is here taken for
granted. See Sec. 144.
IV. Just men do live an especial life. This also is
here taken for granted, the just shall live. See Sec. 145.
V. Faith is the means whereby the just do live a
spiritual life. Thus much is here expressed. See
Sec. 146.
VI. The faith whereby a just man lives is his own.
This is expressed by the prophet, Hab. ii. 4, and
understood by the apostle. See Sec. 147.
VII. Every apostate makes himself liable to ven-
37^
GOUGE ON HEBREWS.
[Chap. X.
geance. This phrase, if any man, intends as much.
Sea Sec. 1-48.
VIII. All manner of backsliding is damnable. The
word translated draw back, implieth a close, secret
falling away.
If that be liable to the judgment, much more open
apostasy. See Sec. 148.
IX. God's mind ivill be alienated from him that is
alienated from God. God will have no pleasure in
him. See. Sec. 149.
X. God's displeasure against apostates is an utter
displeasure. His soul hath no pleasure. See Sec.
149.
XI. Severity in denouncing judgments is to be allayed
with testiinony of good opinion. The particle of op-
position, but, implieth as much. See Sec. 150.
XII. Saints may have as good an opinion of others
as of themselves. This the apostle here imphes by
using the plural number and first person, ue. See
Sec. 150.
XIII. They who stand are not to he suspected to draw
back. This negative, are not, intends thus much.
See Sec. 150.
XIV. Damnation is the issue of apostasy. Such
draw back unto perdition. See Sec. 151.
XV. Ministers may have a good persuasion of them
to ivhom they declare judgments against sinners. The
inference of the apostle's persuasion upon the fore-
mentioned judgments proves thus much. See Sec.
152.
XVI. Believers ivill not drato back. The apostle
renders this reason of their not drawing back, because
they believed. See Sec. 152.
XVII. True faith may be known. The apostle here
affirms as much of his own and others' believing. See
Sec. 152.
XVIII. Salvation of the soul is the end of faith.
See Sec. 153.
END OF VOL ir.
EDINBURGH :
PRINTED BY JOHN GREIG AND SON,
OLD PHYSIC GARDENS.
DATE DUE
.MA«aMBlM
fen
Miiiii ij^i
*
CAVLORO
PRINTCO IN U'S.«.
IR^££.
^- ^^fc; t'
"^
A
^.'4
l^^«K
^^..11^
r-^l
;^
*<:^ -
» ' '^«V<<i
BS2
A
%
Qt
Liv..
Ace
m
;^^fc^^
MK5^^
^^^^H
F
y .
<3
HiHI^K^^Q9b»
^
1
>^
r
- r#
^^^^9-'
1
commentary on the whole
oqical Semiury-
Sp**r Library
jp
"fi^
'r<-s«
fir'*!-:
*;.^<-',-.-
Live Music
Archive
Librivox
Free Audio
Metropolitan Museum
Cleveland
Museum of Art
Internet
Arcade
Console Living Room
Open Library
American
Libraries
TV News
Understanding
9/11